PENGUIN CLASSICS
SHIVA PURANA: VOLUME 3
Bibek Debroy is a renowned economist, scholar and translator. He has
worked in universities, research institutes, the industry and for the
government. He has widely published books, papers and articles on
economics. As a translator, he is best known for his magnificent rendition
of the Mahabharata in ten volumes, the three-volume translation of the
Valmiki Ramayana, the Harivamsha, Bhagavata Purana, Markandeya
Purana, Brahma Purana and additionally Vishnu Purana, published to wide
acclaim by Penguin Classics. He is also the author of Sarama and Her
Children, which splices his interest in Hinduism with his love for dogs.
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PRAISE FOR THE BHAGAVATA PURANA
‘An exhaustive but accessible translation of a crucial mythological text’—
Indian Express
‘The beauty of recounting these stories lies in the manner in which the
cosmic significance and the temporal implications are intermingled.
Debroy’s easy translation makes that experience even more sublime’—
Business Standard
‘The Puranas are 18 volumes with more than four lakh shlokas, and all in
Sanskrit—the language of our ancestors and the sages, which only a few
can speak and read today and only a handful have the mastery to translate.
Bibek Debroy is one such master translator, who wears the twin title of
economist and Sanskrit scholar, doing equal justice to both’—Outlook
PRAISE FOR THE MARKANDEYA PURANA
‘[The] Markandeya Purana is a marvelous amalgam of mythology and
metaphysics that unfolds a series of conversations in which sage
Markandeya is asked to answer some deeper questions raised by the events
in the Mahabharata’—Indian Express
‘Bibek Debroy’s translation of the Markandeya Purana presents the English
reader with an opportunity to read the unabridged version in English. As he
writes in the Introduction, “But all said and done, there is no substitute to
reading these texts in the original Sanskrit.” If you cannot read the original
in Sanskrit, this is perhaps the next best thing’—Abhinav Agarwal
PRAISE FOR THE VISHNU PURANA
‘Bibek Debroy’s unabridged translation brings his trademark felicity of
prose. Copious footnotes, numbering over a thousand, and a scrupulous
attention to keeping this a translation and not an interpretation make this a
much-needed and valuable text’—Firstpost
‘Like the others, this Purana captures ancient and medieval stories and
concepts of Hinduism in a range and complexity that no other Sanskrit texts
offer … The Vishnu Purana ends on a sombre note, but not without offering
the hope that those who chant Vishnu’s name can still reclaim dharma’—
Business Standard
‘Immense credit to the translator for keeping the flow as light and engaging
as the original may allow and for capturing and conveying intact the soul of
the Vishnu Purana … In essence, this text functions as a concise
encyclopaedia of perhaps the most evolved research and thought of the time
and a 360-degree portrayal of Lord Vishnu in myriad forms aggregated
from various oral or lost sources and tales … A treasure trove; a slow-paced
perusal of the text is an eye-opener, an education in itself’—New Indian
Express
PRAISE FOR THE BRAHMA PURANA
‘In two volumes and over 1,000 pages, Mr Debroy’s translation of what is
called the Adi Purana (or the original Purana) brings alive the many myths
and legends surrounding Hindu gods, traditions, customs and ways of
living’—Business Standard
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Introduction
The word ‘Purana’ means old, ancient. The Puranas are old texts, usually
referred to in conjunction with Itihasa (the Ramayana and the
Mahabharata).1 Whether Itihasa originally meant only the Mahabharata,
with the Ramayana being added to that expression later, is a proposition on
which there has been some discussion. But that’s not relevant for our
purposes. In the Chandogya Upanishad, there is an instance of the sage
Narada approaching the sage Sanatkumara for instruction. Asked about
what he already knows, Narada says he knows Itihasa and Purana, the Fifth
Veda.2 In other words, Itihasa-Purana possessed an elevated status. This by
no means implies that the word ‘Purana’, as used in these two Upanishads
and other texts too, is to be understood in the sense of the word being
applied to a set of texts known as the Puranas today. The Valmiki
Ramayana is believed to have been composed by Valmiki and the
Mahabharata by Krishna Dvaipayana Vedavyasa. After composing the
Mahabharata, Krishna Dvaipayana Vedavyasa is believed to have composed
the Puranas. The use of the word ‘composed’ immediately indicates that
Itihasa-Purana are smriti texts, with a human origin. They are not shruti
texts, which have a divine origin. Composition does not mean these texts
were rendered into writing. Instead, there was a process of oral
transmission, with inevitable noise in the transmission and distribution
process. Writing came much later.
Pargiter’s book on the Puranas is still one of the best introductions to this
corpus.3 To explain the composition and transmission process, one can do
no better than to quote him.
The Vayu and Padma Puranas tell us how ancient genealogies, tales and
ballads were preserved, namely, by the sutas,4 and they describe the suta’s
duty … The Vayu, Brahmanda and Visnu give an account, how the original
Purana came into existence … Those three Puranas say—Krsna Dvaipayana
divided the single Veda into four and arranged them, and so was called
Vyasa. He entrusted them to his four disciples, one to each, namely Paila,
Vaisampayana, Jaimini and Sumantu. Then with tales, anecdotes, songs and
lore that had come down from the ages he compiled a Purana, and taught it
and the Itihasa to his fifth disciple, the suta Romaharsana or Lomaharsana
… After that he composed the Mahabharata. The epic itself implies that the
Purana preceded it … As explained above, the sutas had from remote times
preserved the genealogies of gods, rishis and kings, and traditions and
ballads about celebrated men, that is, exactly the material—tales, songs and
ancient lore—out of which the Purana was constructed. Whether or not
Vyasa composed the original Purana or superintended its compilation, is
immaterial for the present purpose … After the original Purana was
composed, by Vyasa as is said, his disciple Romaharsana taught it to his son
Ugrasravas, and Ugrasravas the sauti appears as the reciter in some of the
present Puranas; and the sutas still retained the right to recite it for their
livelihood. But, as stated above, Romaharsana taught it to his six disciples,
at least five of whom were brahmans. It thus passed into the hands of
brahmans, and their appropriation and development of it increased in the
course of time, as the Purana grew into many Puranas, as Sanskrit learning
became peculiarly the province of the brahmans, and as new and frankly
sectarian Puranas were composed.
Pargiter cited reasons for his belief that the Mahabharata was composed
after the original Purana, though that runs contrary to the popular
perception about the Mahabharata having been composed before the
Puranas. That popular and linear perception is too simplistic, since texts
evolved in parallel, not necessarily sequentially.
In popular perception, Krishna Dvaipayana Vedavyasa composed the
Mahabharata. He then composed the Puranas. Alternatively, he composed
an original core Purana text, which has been lost, and others embellished it
through additions. The adjective ‘Purana’, meaning old account or old text,
became a proper noun, signifying a specific text. To be classified as a
Purana, a Purana has to possess five attributes—pancha lakshmana. That is,
five topics must be discussed—sarga, pratisarga, vamsha, manvantara and
vamshanucharita. The clearest statement of this is in the Matsya Purana.
Unlike the Ramayana and the Mahabharata, there is no Critical Edition of
the Puranas.5 Therefore, citing chapter and verse from a Purana text is
somewhat more difficult, since verse, if not chapter, may vary from text to
text. With that caveat, the relevant shloka (verse) should be in the 53rd
chapter of the Matysa Purana. Sarga means the original or primary creation.
The converse of sarga is universal destruction and dissolution, or pralaya.
That period of sarga lasts for one of Brahma’s days, known as kalpa. When
Brahma sleeps, during his night, there is universal destruction.
In measuring time, there is the notion of a yuga (era) and there are four
yugas—satya yuga (also known as krita yuga), treta yuga, dvapara yuga and
kali yuga. Satya yuga lasts for 4,000 years, treta yuga for 3,000 years,
dvapara yuga for 2,000 years and kali yuga for 1,000 years. However, these
are not human years. The gods have a different timescale and these are the
years of the gods. As one progressively moves from satya yuga to kali yuga,
virtue (dharma) declines. But at the end of kali yuga, the cycle begins
afresh, with satya yuga. An entire cycle, from satya yuga to kali yuga, is
known as a mahayuga (great era). However, a mahayuga is not just 10,000
years. There is a further complication. At the beginning and the end of
every yuga, there are some additional years. These additional years are 400
for satya yuga, 300 for treta yuga, 200 for dvapara yuga and 100 for kali
yuga. A mahayuga thus has 12,000 years, adding years both at the
beginning and at the end. 1,000 mahayugas make up one kalpa (eon), a
single day for Brahma. A kalpa is also divided into fourteen manvantaras, a
manvantara being a period during which a Manu presides and rules over
creation. Therefore, there are 71.4 mahayugas in a manvantara. Our present
kalpa is known as the Shveta Varaha kalpa. Within that, six Manus have
come and gone. Their names are (1) Svayambhuva Manu, (2) Svarochisha
Manu, (3) Uttama Manu, (4) Tapasa Manu, (5) Raivata Manu and (6)
Chakshusha Manu. The present Manu is known as Vaivasvata Manu.
Vivasvat, also written as Vivasvan, is the name of Surya, the Sun God.
Vaivasvata Manu has that name because he is Surya’s son. Not only do
Manus change from one manvantara to another. So do the gods, the ruler of
the gods and the seven great sages, known as the saptarshis (seven rishis).
Indra is a title of the ruler of the gods. It is not a proper name. The present
Indra is Purandara. However, in a different manvantara, someone else will
hold the title. In the present seventh manvantara, known as Vaivasvata
manvantara, there will also be 71.4 mahayugas. We are in the 28th of these.
Since a different Vedavyasa performs that task of classifying and collating
the Vedas in every mahayuga, Krishna Dvaipayana Vedavyasa is the 28th in
that series. Just so that it is clear, Vedavyasa isn’t a proper name. It is a title
conferred on someone who collates and classifies the Vedas. There have
been twenty-seven who have held the title of Vedavyasa before him and he
is the 28th. His proper name is Krishna Dvaipayana, Krishna because he
was dark and Dvaipayana because he was born on an island (dvipa). This
gives us an idea of what the topic of manvantara is about. This still leaves
pratisarga, vamsha and vamshanucharita. The two famous
dynasties/lineages were the solar dynasty (surya vamsha) and lunar dynasty
(chandra vamsha) and all the famous kings belonged to one or other of
these two dynasties. Vamshanucharita is about these lineages and the
conduct of these kings. There were the gods and sages (rishis) too, not
always born through a process of physical procreation. Their lineages are
described under the heading of vamsha. Finally, within that cycle of
primary creation and destruction, there are smaller and secondary cycles of
creation and destruction. That’s the domain of pratisarga. In greater or
lesser degree, all the Puranas cover these five topics, some more than the
others. The Purana which strictly adheres to this five-topic classification is
the Vishnu Purana.
There are Puranas and Puranas. Some are known as Sthala Puranas,
describing the greatness and sanctity of a specific geographical place. Some
are known as Upa-Puranas, minor Puranas. The listing of Upa-Puranas has
regional variations and there is no country-wide consensus about the list of
Upa-Puranas, though it is often accepted that there are eighteen. The
Puranas we have in mind are known as Maha-Puranas, major Puranas.
Henceforth, when we use the word Puranas, we mean Maha-Puranas. There
is consensus that there are eighteen Maha-Puranas, though it is not obvious
that this number of eighteen existed right from the beginning. The names
are mentioned in several of these texts, including a shloka that follows the
shloka cited from the Matsya Purana. Thus, the eighteen Puranas are (1)
Agni (15,400); (2) Bhagavata (18,000); (3) Brahma (10,000); (4)
Brahmanda (12,000); (5) Brahmavaivarta (18,000); (6) Garuda (19,000); (7)
Kurma (17,000); (8) Linga (11,000); (9) Markandeya (9,000); (10) Matsya
(14,000); (11) Narada (25,000); (12) Padma (55,000); (13) Shiva (24,000);
(14) Skanda (81,100); (15) Vamana (10,000); (16) Varaha (24,000); (17)
Vayu (24,000) and (18) Vishnu (23,000).
A few additional points about this list. First, the Harivamsha is sometimes
loosely described as a Purana, but strictly speaking, it is not a Purana. It is
more like an addendum to the Mahabharata. Second, Bhavishya (14,500) is
sometimes mentioned, with Vayu excised from the list. However, the Vayu
Purana exhibits many more Purana characteristics than the Bhavishya
Purana. There are references to a Bhavishyat Purana that existed, but that
may not necessarily be the Bhavishya Purana as we know it today. That’s
true of some other Puranas too. Texts have been completely restructured
hundreds of years later. Third, it is not just a question of Bhavishya Purana
and Vayu Purana. In the lists given in some Puranas, Vayu is part of the 18,
but Agni is knocked out. In some others, Narasimha and Vayu are included,
but Brahmanda and Garuda are knocked out. Fourth, when a list is given,
the order also indicates some notion of priority or importance. Since that
varies from text to text, our listing is simply alphabetical, according to the
English alphabet. Fifth, when one uses the term Bhagavata, does one mean
Bhagavata Purana or Devi Bhagavata Purana? The numbers within brackets
indicate the number of shlokas each of these Puranas has or is believed to
have. The range is from 9,000 in Markandeya to a mammoth 81,100 in
Skanda. The aggregate is a colossal 409,500 shlokas. To convey a rough
idea of the orders of magnitude, the Mahabharata has, or is believed to
have, 100,000 shlokas. It’s a bit difficult to convert a shloka into word
counts in English, especially because Sanskrit words have a slightly
different structure. However, as a very crude approximation, one shloka is
roughly twenty words. Thus, 100,000 shlokas become 2 million words and
400,000 shlokas, four times the size of the Mahabharata, amounts to 8
million words. There is a reason for using the expression ‘is believed to
have’, as opposed to ‘has’. Rendering into writing is of later vintage, the
initial process was one of oral transmission. In the process, many texts have
been lost, or are retained in imperfect condition. This is true of texts in
general and is also specifically true of Itihasa and Puranas. The Critical
Edition of the Mahabharata, mentioned earlier, no longer possesses 100,000
shlokas. Including the Harivamsha, there are around 80,000 shlokas. The
Critical Edition of the Mahabharata has, of course, deliberately excised
some shlokas. For the Puranas, there is no counterpart of Critical Editions.
However, whichever edition of the Puranas one chooses, the number of
shlokas in that specific Purana will generally be fewer than the numbers
mentioned here earlier. Either those many shlokas did not originally exist,
or they have been lost. This is the right place to mention that a reading of
the Puranas assumes a basic degree of familiarity with the Valmiki
Ramayana and the Mahabharata, more the latter than the former. Without
that familiarity, one will often fail to appreciate the context completely.
More than passing familiarity with the Bhagavat Gita, strictly speaking a
part of the Mahabharata, helps.6
Other than the five attributes, the Puranas have a considerable amount of
information on geography and even geological changes (changes in courses
of river) and astronomy. Therefore, those five attributes shouldn’t suggest
the Puranas have nothing more. They do, and they have, therefore, been
described as encyclopedias. Bharatavarsha is vast and heterogeneous and
each Purana may very well have originated in one particular part of the
country. Accordingly, within that broad compass of an overall geographical
description, the extent of geographical information varies from Purana to
Purana. Some are more familiar with one part of the country than with
another. Though not explicitly mentioned in the five attributes, the Puranas
are also about pursuing dharma, artha, kama and moksha, the four
objectives of human existence, and about the four varnas and the four
ashramas. The general understanding and practice of dharma is based much
more on the Puranas than on the Vedas. Culture, notions of law, rituals,
architecture and iconography are based on the Puranas. There is beautiful
poetry too.
Perhaps one should mention that there are two ways these 18 Puranas are
classified. The trinity has Brahma as the creator, Vishnu as the preserver
and Shiva as the destroyer. Therefore, Puranas where creation themes
feature prominently are identified with Brahma (Brahma, Brahmanda,
Brahmavaivarta, Markandeya). Puranas where Vishnu features prominently
are identified as Vaishnava Puranas (Bhagavata, Garuda, Kurma, Matysa,
Narada, Padma, Vamana, Varaha, Vishnu). Puranas where Shiva features
prominently are identified as Shaiva Puranas (Agni, Linga, Shiva, Skanda,
Vayu). While there is a grain of truth in this, Brahma, Vishnu and Shiva are
all important and all three feature in every Purana. Therefore, beyond the
relative superiority of Vishnu vis-à-vis Shiva, the taxonomy probably
doesn’t serve much purpose. The second classification is even more tenuous
and is based on the three gunas of sattva (purity), rajas (passion) and tamas
(ignorance). For example, the Uttara Khanda of the Padma Purana has a
few shlokas along these lines, recited by Shiva to Parvati. With a caveat
similar to the one mentioned earlier, this should be in the 236th chapter of
Uttara Khanda. According to this, the Puranas characterized by sattva are
Bhagavata, Garuda, Narada, Padma, Varaha and Vishnu. Those
characterized by rajas are Bhavishya, Brahma, Brahmanda,
Brahmavaivarta, Markandeya and Vamana. Those characterized by tamas
are Agni, Kurma, Linga, Matysa, Skanda and Shiva.
Within a specific Purana text, there are earlier sections, as well as later
ones. That makes it difficult to date a Purana, except as a range. Across
Purana texts, there are older Puranas, as well as later ones. Extremely
speculatively, the dating will be something like the following. (1) Agni
(800–1100 CE); (2) Bhagavata (500–1000 CE); (3) Brahma (700–1500
CE); (4) Brahmanda (400–600 CE); (5) Brahmavaivarta (700–1500 CE);
(6) Garuda (800–1100 CE); (7) Kurma (600–900 CE); (8) Linga (500–1000
CE); (9) Markandeya (250–700 CE); (10) Matsya (200–500 CE); (11)
Narada (900–1600 CE); (12) Padma (400–1600 CE); (13) Shiva (1000–
1400 CE); (14) Skanda (600–1200 CE); (15) Vamana (450–900 CE); (16)
Varaha (1000–1200 CE); (17) Vayu (350–550 CE); (18) Vishnu (300 CE–
450 CE) and (19) Bhavishya (500–1900 CE). Reiterating once again that
there is no great precision in these ranges, by this reckoning, the Vishnu
Purana is the oldest and some parts of the Bhavishya Purana are as recent as
the 19th century.
As mentioned earlier, there is no Critical Edition for the Puranas. Therefore,
one has to choose a Sanskrit text one is going to translate from. If one is
going to translate all the Puranas, it is preferable, though not essential, that
one opts for a common source for all the Purana texts. In all the Purana
translations, as a common source, I have used, and will use, the ones
brought out by Nag Publishers, with funding from the Ministry of Human
Resource Development. It is no different for the Shiva Purana.7 To the best
of my knowledge, other than this translation, there are only two other
unabridged translations of the Shiva Purana in English. J.L. Shastri was the
editor of the first and a board of scholars undertook the translation,
published under the title ‘Ancient Indian Tradition and Mythology in
English Translation’.8 In the course of this translation, extensive
comparisons have been made with the Shastri translation. The Sanskrit texts
used for the two translations are similar, but not always identical. However,
differences are minor. More importantly, the discerning reader, who
compares the two, will find that we have differed in interpreting words and
sentences. The second unabridged translation is by Shanti Lal Nagar.9
In the second half of the 19th century, the contribution of Calcutta and
Bengal towards preserving the Itihasa-Purana legacy was remarkable.
Consider the following. (1) Kaliprasanna Singha’s unabridged translation of
the Mahabharata in Bengali; (2) The Sanskrit and unabridged Bengali
translation of the Burdwan edition of the Mahabharata; (3) The unabridged
Bengali translation of the Mahabharata, published by Pratap Chandra Roy;
(4) The unabridged English translation of the Valmiki Ramayana by
William Carey and Joshua Marshman; (5) Hemachandra Bhattacharya’s
unabridged translation of the Valmiki Ramayana in Bengali; (6) Ganga
Prasad Mukhopadhyaya’s verse translation of the Valmiki Ramayana; (7)
Panchanan Tarkaratna’s Sanskrit editions and Bengali translations of
Valmiki Ramayana, Adhyatma Ramayana and several Puranas; (8)
Unabridged translations of the Mahabharata in English by Kisari Mohan
Ganguli and Manmatha Nath Dutt; (9) Asiatic Society’s10 Bibliotheca
Indica Sanskrit editions of Agni Purana, Brihad Dharma Purana, Brihad
Naradiya Purana, Kurma Purana, Varaha Purana and Vayu Purana; and (10)
F. E. Pargiter’s unabridged English translation of Markandeya Purana. (11)
And most important of all, Horace Hayman’s Wilson translation of the
Vishnu Purana, in five volumes, between 1864 and 1870.11 Though
Wilson’s translation wasn’t part of the Bibliotheca Indica corpus, it was part
of the same broad tradition. Wilson’s work was almost certainly the first
unabridged translation of any Purana into English and the scholarship was
remarkable. An act of research and scholarship still needs to be undertaken,
cross-referencing names, genealogies and incidents across Itihasa and
Purana texts. Often, when the same incident is narrated in different Purana
texts, there are differences in nuances and details. Since ours is a
translation, we have deliberately refrained from undertaking such an
exercise. But the Horace Hayman Wilson translation did seek to do that.
Before that work can be undertaken, the Purana corpus has to be translated,
meaning translation into English. More often than not, practices of dharma
are based on the Itihasa-Purana corpus. The Purana project, published by
Penguin, is part of that translation endeavour. Translations of Bhagavata
Purana, Markandeya Purana, Brahma Purana and Vishnu Purana have
already been published and Shiva Purana is the fifth.
As has been mentioned earlier, the composition of Shiva Purana is dated to
between 1000 and 1400 CE. It is a relatively later Purana. The Shiva Purana
has a considerable degree of overlap with the Vayu Purana, dated to
between 350 and 550 CE. It is the consensus that the Vayu Purana evolved
earlier. R. C. Hazra’s dissertation is still one of the best introductions to the
Purana corpus, for all the Puranas.12 Because of that later date of
composition, Hazra paid short shrift to the Shiva Purana, not even
mentioning it as a separate Purana. He focused instead on Vayu Purana.
The Vayu is perhaps the oldest of the extant Puranas. The Mahabharata
speaks of a ‘Purana proclaimed by Vayu;’ the Harivamsa refers to ‘Vayu’ as
an authority; Banabhatta says in his Harsa-carita that he attended the
reading of the Vayu Purana in his native village; and Alberuni repeatedly
quotes and names a Vayu Purana in his account of India. The character of
the Vayu as a Mahapurana has sometimes been called into question. The
cause of this doubt is the use of the title ‘Siva’ or ‘Saivya’ for ‘Vayaviya’ in
the majority of the lists of the ‘eighteen Mahapuranas’. But this
substitution, which has been taken wrongly in favour of the comparatively
late sectarian Upapurana called ‘Siva-purana’, is based on the Saiva
character of the Vayu … Hence it seems that the attempt to raise the Siva-
purana to the status of a Mahapurana was due to a comparatively late
sectarian zeal.
A quote from Wilson’s Preface13 will add to what has already been said
and Wilson was less dismissive of the Shiva Purana.
The Siva or Saiva Purana is, as above remarked, omitted in some of the
lists; and, in general, when that is the case, it is replaced by the Vayu or
Vayaviya. When the Siva is specified, as in the Bhagavata, then the Vayu is
omitted; intimating the possible identity of these two works.
In all Puranas, there are chapters that are almost verbatim reproductions of
sections from the Mahabharata, Harivamsha and other Puranas. One should
not deduce that a specific Purana text has copied from another, since these
various texts might have had a common origin. That apart, even when the
shlokas seem to be virtually identical, there are interesting changes in words
and nuances. This has a bearing on the Hazra and Wilson arguments. Today,
given the texts we possess, it is impossible to unambiguously establish the
original text. There may very well have been an original proto-Vayu Purana
and an original proto-Shiva Purana. Who can determine which preceded
which? Suffice to say, there was a consolidation of the present Shiva
Purana, perhaps even as late as between 1000 and 1400 CE, though
something like 1000 CE to 1100 CE seems more reasonable. After all, each
Purana evolved and was added to. In terms of its present structure and
attributes, the Shiva Purana displays all the characteristics of a Maha-
Purana. One shouldn’t be dismissive. The Shiva Purana is an important text
in the corpus of texts that forms the edifice of Shaiva dharma. There are
Shaiva agama texts that are part of this corpus too, 28 to be precise. There
are Upa-Puranas as part the corpus, for instance, Shivadharma Purana,
Shivadharmapurva Purana, Shivarahasya Purana and Maheshvara Purana.
Whether it is Puranas or other texts, the Shiva Purana exhibits the influence
of texts on Shakti and tantra.
We are told in the text [Chapter 9-2(2)] that the Shiva Purana originally
consisted of 100,000 shlokas and was divided into 12 Samhitas or sections
—Vidyeshvara, Rudra, Vainayaka, Uma, Matri, Rudraikadasha, Kailasa,
Shatadrudra, Kotirudra, Sahasrakotirudra, Vayaviya and Dharmasamja.
These aggregated to 100,000 shlokas. However, we are also told that
Vedavyasa abridged the original Shiva Purana and compressed it into
24,000 shlokas, retaining seven Samhitas and eliminating five (Vainayaka,
Matri, Rudraikadasha, Sahasrakotirudra and Dharmasamja). In the Sanskrit
text of the Shiva Purana used by us, seven chapters and 373 shlokas from
the Skanda Purana have also been included, since they concern the Shiva
Purana. Accordingly, we have also translated these and our translation has
464 chapters and 24,646 shlokas (as shown in the table that follows). With
the Skanda Purana segment deducted, there are 457 chapters and 24,273
shlokas (reasonably close to the stated 24,000). The seven Samhitas that
remain are Vidyeshvara (25 chapters, 1,540 shlokas), Rudra (197 chapters,
10,268 shlokas), Shata Rudra (42 chapters, 2,188 shlokas), Koti Rudra (43
chapters, 2,187 shlokas), Uma (51 chapters, 2,679 shlokas), Kailasa (23
chapters, 1,285 shlokas) and Vayaviya (76 chapters, 4,126 shlokas). Rudra
Samhita is long and is subdivided into five subsections or khandas (Srishti,
Sati, Parvati, Kumara and Yuddha). The longish Vayaviya Samhita also has
two subsections or bhagas (Purva and Uttara). A word about the numbering
we have followed for the chapters, such as Chapter 423-8.2(1). The first
number is a consecutive numbering of chapters of the entire Shiva Purana,
while the second number indicates the number of the Samhita. (With the
Skanda Purana segment included, this numbering extends to eight, not
seven.) If there is a decimal point after the number given to the Samhita,
this indicates the part of the Samhita. For instance, 8.2 indicates the second
part of Vayaviya Samhita. Finally, the number within brackets indicates a
consecutive numbering of chapters within that Samhita.
As with every Purana, there are layers within layers and the account is not
recited by a single person. The basic template is, of course, the standard one
of Suta reciting the Purana to sages who have assembled for a sacrifice in
Naimisha forest. But there are also sub-strands of Vyasa recounting parts to
sages, Brahma relating it to Narada, Nandi relating it to Sanatkumara,
Upamanyu relating it to Krishna, Vayu relating it to the sages and even
Shiva reciting parts to Parvati.
In the translations of the Bhagavat Gita, the Mahabharata, the Harivamsha,
the Valmiki Ramayana, the Bhagavata Purana, the Markandeya Purana, the
Brahma Purana and the Vishnu Purana,14 we followed the principle of not
using diacritical marks. The use of diacritical marks (effectively the
international alphabet of Sanskrit transliteration) makes the pronunciation
and rendering more accurate, but also tends to put off readers who are less
academically inclined. Since diacritical marks are not being used, there is a
challenge of rendering Sanskrit names in English. Sanskrit is a phonetic
language and we have used that principle as a basis. Applied consistently,
this means that words are rendered in ways that may seem unfamiliar.
Hence, Gautama will appear as Goutama here. This is true of proper names,
and, in a few rare cases, of geographical names. The absence of diacritical
marks causes some minor problems. How does one distinguish Mahadeva
Shiva from Parvati Shivaa? Often, the context will make the difference
clear. If not, we have written Mahadeva as Shiva and Parvati as Shivaa. In
translating, the attempt has been to provide a word-for-word translation, so
that if one were to hold up the Sanskrit text, there would be a perfect match.
In the process, the English is not as smooth as it might have been,
deliberately so. In this particular translation, we have also been pedantic,
perhaps unnecessarily so. For example, the text refers to Krishna as both
Shri Krishna and Krishna. We have strictly adhered to whatever the text
says, word for word. There was another minor issue one should flag. In
most texts, chapters have headings. If chapters don’t have headings, the
colophon at the end of the chapter indicates what the heading or title of the
chapter should be. The Shiva Purana text has no such chapter headings
before the chapter, and sometimes, does not even have them in the
colophon. Therefore, the chapter headings we have given are subjective,
based on the contents of that particular chapter, unless of course the
colophon suggests a chapter heading.
The intention is to offer a translation, not an interpretation. That sounds like
a simple principle to adopt, and for the most part, is easy to follow.
However, there is a thin dividing line between translation and interpretation.
In some instances, it is impossible to translate without bringing in a little bit
of interpretation. Inevitably, interpretation is subjective. We have tried to
minimize the problem by (a) reducing interpretation; (b) relegating
interpretation to footnotes and (c) when there are alternative interpretations,
pointing this out to the reader through those footnotes. But all said and
done, there is no substitute to reading these texts in the original Sanskrit.
Finally, the Shiva Purana is not an easy Purana to translate, read and
understand. That’s often because the average reader is relatively unfamiliar
with mantra, mandala, tantra, yantra, chakra, Shakti concepts (iccha, jnana,
kriya), rituals and the theology (for want of a better word) of Shaiva
dharma. Shiva’s 36 tattvas are different from the tattvas of samkhya, with
many people being somewhat familiar with the latter. Shiva is in the centre
of a mandala, surrounded by the five kalaas (Nivritti, Pratishtha, Vidya,
Shanta and Shantyatita). Depending on time and space, there are six paths
to reach the supreme consciousness (varna, mantra, pada, kaala, tattva,
bhuvana) and there are five sheaths (time, limited knowledge, attachment,
destiny and limitation) that constrain one from reaching that supreme
consciousness. As for Shiva himself, there are the five aspects of Sadyojata,
Vamadeva, Aghora, Tatpurusha and Ishana. If this sounds esoteric, it is
Shiva Purana
Chapter 305-5(34) (Vishnu Obtains
Sudarshana Chakra)
Vyasa said, ‘Hearing the words of Suta, the lords among sages, praised him.
Desiring the welfare of the worlds, they spoke. The rishis said, “O Suta!
You know everything. Therefore, we are asking you. O lord! Please tell us
about the greatness of Harishvara lingam. O father!1 We have heard that, in
ancient times, Vishnu worshipped him and obtained Sudarshana chakra. In
particular, please tell us about that.”’
‘Suta replied, “O best among rishis! Hear the auspicious account of
Harishvara and how, in ancient times, Vishnu obtained Sudarshana from
Shankara. At some time, the daityas became exceedingly strong. They
oppressed the worlds and destroyed the following of dharma. The devas
suffered because of the extremely strong and valiant daityas. They reported
their own miseries to Vishnu, the protector of immortals. The devas said, ‘O
lord! Please show your compassion. The daityas are oppressing us severely.
Where will we go? What will we do? We have come to seek refuge with
you.’ Hearing the words of the miserable devas, Vishnu remembered
Shiva’s lotus feet and spoke the following words. Vishnu said, ‘O gods! I
will worship Girisha2 and carry out your task. Since the enemies are strong,
great efforts must be made to defeat them.’ Vishnu said this to all the gods.
Because of Vishnu’s powers, they were of the view that the daityas had
already been killed. They returned to their own respective abodes.’
‘Shiva is the lord of all the immortals. He is without decay and witnesses
everything. For the victory of the immortals, Vishnu worshipped Shiva.
Hari3 went near Kailasa and tormented himself through austerities. He
created a pit and instated a sacrificial fire there, in front of him. He
followed the norms for worshipping a parthiva lingam4 and used many
kinds of mantras. He used many kinds of hymns and happily worshipped
Girisha. O lords among sages! He used lotuses that grew in Lake Manasa.
Hari sat firmly in an asana5 and did not move. “Until he is pleased, I will
use every possible means to remain in this place.” With this determination,
Hari worshipped Shiva. O brahmanas! However, Hari failed to satisfy
Hara.6 Therefore, Bhagavan Vishnu immersed himself in deep thought.
Having thought about it in his head, he rendered many kinds of service.
Even then, Lord Hara, who engages in pastimes, was not satisfied. Vishnu
was full of great devotion and was extremely surprised. To please
Parameshvara, he used his one thousand names to praise him. He used a
lotus and a mantra for every name. In this way, he worshipped Shambhu,7
who is affectionate towards those who seek refuge. To test Vishnu’s
devotion, Shankara took away one of those sparkling lotuses. Vishnu did
not know that the reason behind this was wonderful maya.8 Not knowing
this, he searched for it intently. He cheerfully roamed around the entire
earth, extremely steady in his vows. When he did not get it, pure in his
atman, he offered one of his eyes. Seeing this, Shankara, who takes away
every kind of misery, was pleased. He arrived at that spot and addressed
Hari in these words. Shiva said, “O Hari! I am pleased. Ask for your desired
boon. Tell me the desire in your mind. There is nothing that cannot be given
to you.” Hearing Shambhu’s words, Keshava9 was pleased in his mind. He
was filled with great delight and joining his hands in salutation, spoke to
Shiva. Vishnu said, “In front of you, what will I say? You are established
inside everyone. O lord! Nevertheless, out of respect for your words, I will
tell you. O Sadashiva! The daityas have made the entire universe suffer and
we cannot find any happiness. O lord! I do not possess a weapon that can
kill the daityas. What will I do? Where will I go? I have no other protector.
O Paramesha!10 That is the reason I have come here, to seek refuge with
you.” Saying this, he bowed down before Shiva, the paramatman. He stood
there in front of Shiva, suffering excessively. Hearing Vishnu’s words,
Maheshvara,11 the lord of devas, gave him his own chakra. This was
Sudarshana, a mass of energy. Obtaining this, without any exertion,
Bhagavan Vishnu used the chakra to swiftly slay the extremely strong
daityas. The universe returned to its natural state and the gods were
supremely happy. Having obtained his own weapon, Hari also rejoiced
greatly.’
‘The rishis asked, “What are those one thousand names of Shankara that he
recited, as a result of which, Maheshvara was pleased and gave Hari the
chakra? Please tell us about the greatness of the hymn. Please show your
Chapter 306-5(35) (Shiva’s One
Thousand Names)
‘Suta said, “O best among rishis! Listen. I will tell you what I have heard. I
will now tell you about the one thousand12 sacred names Vishnu used to
pray to Parameshvara and satisfy him.”’
‘Shri Vishnu said, “(1) Shiva;13 (2) Hara;14 (3) Mridha;15 (4) Rudra;16 (5)
Pushkara;17 (6) Pushpalochana;18 (7) Arthigamya:19 (8) Sadachara;20 (9)
Sharva;21 (10) Shambhu;22 (11) Maheshvara;23 (12) Chandrapida;24 (13)
Chandramouli;25 (14) Vishva;26 (15) Vishva-bhareshvara;27 (16)
Vedantasara-samdoha;28 (17) Kapali;29 (18) Nilalohita;30 (19)
Dhyanadhara;31 (20) Aparicchedya;32 (21) Gouribharta;33 (22)
Ganeshvara;34 (23) Ashtamurti;35 (24) Vishvamurti;36 (25) Trivarga-
svarga-sadhana;37 (26) Jnanagamya;38 (27) Dridhaprajna;39 (28)
Devadeva;40 (29) Trilochana;41 (30) Vamadeva;42 (31) Mahadeva;43 (32)
Patu;44 (33) Parivridha;45 (34) Dridha;46 (35) Vishvarupa;47 (36)
Virupaksha;48 (37) Vagisha;49 (38) Shuchisattama;50 (39) Sarva-pramana-
samvadi;51 (40) Vrishanka;52 (41) Vrishavahana;53 (42) Isha;54 (43)
Pinaki;55 (44) Khatvangi;56 (45) Chitravesha;57 (46) Chirantana;58 (47)
Tamohara;59 (48) Mahayogi;60 (49) Gopta;61 (50) Brahma;62 (51)
Dhurjati;63 (52) Kalakala;64 (53) Krittivasa;65 (54) Subhaga;66 (55)
Pranavatmaka;67 (56) Unnadhra;68 (57) Purusha;69 (58) Jushya;70 (59)
Durvasa;71 (60) Purashasana;72 (61) Divyayudha;73 (62) Skandaguru;74
(63) Parameshthi;75 (64) Paratpara;76 (65) Anadi-madhya-nidhana;77 (66)
Girisha;78 (67) Girijadhava;79 (68) Kuberabandhu;80 (69) Shrikantha;81
(70) Lokavarnottama;82 (71) Mridu;83 (72) Samadhivedya;84 (73)
Kodandi;85 (74) Nilakantha;86 (75) Parashvadhi;87 (76) Vishalaksha;88
(77) Mrigavyadha;89 (78) Suresha;90 (79) Suryatapana;91 (80)
Dharmadhama;92 (81) Kshamakshetra;93 (82) Bhagavan;94 (83)
Bhaganetrabhit;95 (84) Ugra;96 (85) Pashupati;97 (86) Tarkshya;98 (87)
Priyabhakta;99 (88) Paranatapa;100 (89) Data;101 (90) Dayakara;102 (91)
Daksha;103 (92) Karmadi;104 (93) Kamashasana;105 (94)
Shmashananilaya;106 (95) Sukshma;107 (96) Shmashanashtha;108 (97)
Lokakarta;109 (98) Mrigapati;”’110
‘“(99) Mahakarta;111 (100) Mahoushadhi;112 (101) Uttara;113 (102)
Gopati;114 (103) Puratana;115 (104) Niti;116 (105) Suniti;117 (106)
Shuddhatma;118 (107) Soma;119 (108) Somarata;120 (109) Sukhi;121
(110) Somapa;122 (111) Amritapa;123 (112) Soumya;124 (113)
Mahateja;125 (114) Mahaydyuti;126 (115) Tejomaya;127 (116)
Amritmaya;128 (117) Annamaya;129 (118) Sudhapati;130 (119)
Ajatashatru;131 (120) Alokasambhavya;132 (121) Havyavahana;133 (122)
Lokakara;134 (123) Vedakara;135 (124) Sutrakara;136 (125) Sanatana;137
(126) Maharshi;138 (127) Kapilacharya;139 (128) Vishvadipti;140 (129)
Trilochana;141 (130) Pinakapani;142 (131) Bhudeva;143 (132)
Svastida;144 (133) Sukrita;145 (134) Sudhi;146 (135) Dhatridhama;147
(136) Dhamakara;148 (137) Sarvaga;149 (138) Sarvagochara;150 (139)
Brahmasrija;151 (140) Vishvasrija;152 (141) Sarga;153 (142)
Karnikarapriya;154 (143) Kavi;155 (144) Shakha;156 (145) Vishakha;157
(146) Goshakha;158 (147) Bhishaganuttama;159 (148)
Gangaplavodaka;160 (149) Bhavya;161 (150) Pushkala;162 (151)
Sthapati;163 (152) Sthira;164 (153) Vijitatman;165 (154) Vidheyatma;166
(155) Bhutavahana;167 (156) Sarathi;168 (157) Sagana;169 (158)
Ganakaya;170 (159) Sukirti;171 (160) Chinnasamshaya;172 (161)
Kamadeva;173 (162) Kamapala;174 (163) Bhasmoddhulita-vigraha;175
(164) Bhasmapriya;176 (165) Bhasmashayi;177 (166) Kami;178 (167)
Kanta;179 (168) Kritagama;180 (169) Samavarta;181 (170)
Anivrittatma;182 (171) Dharmapunja;183 (172) Sadashiva;184 (173)
Akalmasha;185 (174) Punyatma;186 (175) Chaturbahu;187 (176)
Durasada;188 (177) Durlabha;189 (178) Durgama;190 (179) Durga;191
(180) Sarvayudha-visharada;192 (181) Adhyatma-yoga-nilaya;193 (182)
Sutantu;194 (183) Tantuvardhana;195 (184) Shubhanga;196 (185)
Lokasaranga;197 (186) Jagadisha;198 (187) Janardana;199 (188) Bhasma-
shuddhikara;200 (189) Merura;201 (190) Ojasvi;202 (191)
Shuddhavigraha;203 (192) Asadhya;204 (193) Sadhusadhya;205 (194)
Bhritya-markata-rupadhirk;206 (195) Hiranyareta;207 (196) Pourana;208
(197) Ripuajivanahara;209 (198) Bali;210”’
‘“(199) Mahahrada;211 (200) Mahagarta;212 (201) Siddha;213 (202)
Vrindaravandita;214 (203) Vyaghra-charmombara;215 (204) Vyali;216
(205) Mahabhuta;217 (206) Mahanidhi:218 (207) Amrita;219 (208)
Shrimat;220 (209) Panchajanya;221 (210) Prabhanjana;222 (211) Pancha-
vimshati-tattvastha;223 (212) Parijata;224 (213) Sulabha;225 (214)
Suvrata;226 (215) Shura;227 (216) Vanmayaikanidhi;228 (217)
Varnashrama-guru;229 (218) Varni;230 (219) Shatrujit;231 (220)
Shatrutapana;232 (221) Ashrama;233 (222) Kshapana;234 (223)
Kshama;235 (224) Jnanavan;236 (225) Achaleshvara;237 (226)
Pramanabhuta;238 (227) Durjneya;239 (228) Suparna;240 (229)
Vayuvahana;241 (230) Dhanurdhara;242 (231) Dhanurveda;243 (232)
Guna;244 (233) Shashigunakara;245 (234) Satya;246 (235) Satyapara;247
(236) Adina;248 (237) Dharma;249 (238) Godharma-shasana;250 (239)
Anantadrishti;251 (240) Ananda;252 (241) Danda;253 (242) Damayita;254
(243) Dama;255 (244) Abhicharya;256 (245) Mahamaya;257 (246)
Vishvakarma;258 (247) Visharada;259 (248) Vitaraga;260 (249)
Vinitatman;261 (250) Tapasvi;262 (251) Bhutabhavana;263 (252)
Unmattavesha;264 (253) Pracchanna;265 (254) Jitakama;266 (255)
Ajitapriya;267 (256) Kalyanaprakriti;268 (257) Kalpa;269 (258) Sarvaloka-
prajapati;270 (259) Tarasvi;271 (260) Taraka;272 (261) Dhiman;273 (262)
Pradhana;274 (263) Prabhuravyaya;275 (264) Lokapala;276 (265)
Antarhitatman;277 (266) Kalpadi;278 (267) Kamalekshana;279 (268)
Vedashastra-artha-tattvajna;280 (269) Aniyama;281 (270) Niyatashraya;282
(271) Chandra;283 (272) Surya;284 (273) Shani;285 (274) Ketu;286 (275)
Varanga;287 (276) Vidrumacchabi;288 (277) Bhaktivashya;289 (278)
Parambrahman;290 (279) Mrigabanarpana;291 (280) Anagha;292 (281)
Adri;293 (282) Adryalaya;294 (283) Kanta;295 (284) Paramatman;296
(285) Jagadguru;297 (286) Sarvakarmalaya;298 (287) Tushta;299 (288)
Mangalya;300 (289) Mangalavrita;301 (290) Mahatapas;302 (291)
Dirghatapas;303 (292) Sthavishtha;304 (293) Sthavira;305 (294)
Dhruva;306 (295) Ahan;307 (296) Samvatsara;308 (297) Vyapti;309 (298)
Pramana;”’310
‘“(299) Paramtapas;311 (300) Samvatsara-kara;312 (301) Mantra-
pratyaya;313 (302) Sarvatapana;314 (303) Aja;315 (304) Sarveshvara;316
(305) Mahabala;317 (306) Yogi; (307) Yogya;318 (308) Mahareta;319
(309) Siddhi;320 (310) Sarvadi;321 (311) Agraha;322 (312) Vasu;323 (313)
Vasumana;324 (314) Sarva-papahara;325 (315) Shobhana;326 (316)
Sragvi;327 (317) Vedanga;328 (318) Vedavit;329 (319) Muni;330 (320)
Bhrajishnu;331 (321) Bhojana;332 (322) Bhokta;333 (323) Lokanatha;334
(324) Duradhara;335 (325) Shashvata;336 (326) Shanta;337 (327)
Banahasta;338 (328) Pratapavan;339 (329) Kamandalu-dhara;340 (330)
Dhanvi;341 (331) Avanmanasa-gochara;342 (332) Atindriya;343 (333)
Sarvavasa;344 (334) Chatushpatha;345 (335) Kalayogi;346 (336)
Mahanada;347 (337) Mahotsaha;348 (338) Mahabuddhi;349 (339)
Mahavirya;350 (340) Bhutachari;351 (341) Purandara;352 (342)
Nishachara;353 (343) Pretachari;354 (344) Mahashakti;355 (345)
Mahadyuti;356 (346) Anirdeshya-vapu;357 (347) Sarvacharya;358 (348)
Manogati;359 (349) Bahushruti;360 (350) Niyatatman;361 (351)
Adhruva;362 (352) Tejasteja;363 (353) Dyutidhara;364 (354) Janaka;365
(355) Sarvashasaka;366 (356) Nrityapriya;367 (357) Nritynitya;368 (358)
Prakashatman;369 (359) Prakashasaka;370 (360) Spashtakshara;371 (361)
Mantra; (362) Samana;372 (363) Sarasamplava;373 (364) Yugadikrit;374
(365) Yugavarta;375 (366) Gambhira;376 (367) Ishta;377 (368)
Vishishta;378 (369) Shishteshta;379 (370) Sarashodhana;380 (371)
Tirtharupa;381 (372) Tirthanama;382 (373) Tirthadrishya;383 (374)
Tirthada;384 (375) Apam-nidhi;385 (376) Adhishthana;386 (377)
Vijaya;387 (378) Jayakalavit;388 (379) Pratishthita;389 (380)
Pramanajna;390 (381) Hiranyakavacha;391 (382) Hari;392 (383)
Vimochana;393 (384) Suragana;394 (385) Vidyesha;395 (386)
Bindusamshraya;396 (387) Vatarupa;397 (388) Amalonmayi;398 (389)
Vikarta;399 (390) Gahana;400 (391) Guha;401 (392) Karana;402 (393)
Kaarana;403 (394) Karta;404 (395) Sarva-bandha-vimochana;405 (396)
Vyavasaya;406 (397) Vyavasthana;407 (398) Sthanada;”’408
‘“(399) Jagadadija;409 (400) Guruda;410 (401) Lalita;411 (402)
Abheda;412 (403) Bhavatmani-samsthita;413 (404) Vireshvara;414 (405)
Virabhadra;415 (406) Virasana-vidhi-guru;416 (407) Virachudamani;417
(408) Vetta;418 (409) Chidananda;419 (410) Nadidhara;420 (411)
Ajnadhara;421 (412) Trishuli;422 (413) Shipivishta;423 (414)
Shivalaya;424 (415) Balakhilya;425 (416) Mahavira;426 (417)
Tigmamshu;427 (418) Badhira;428 (419) Khaga;429 (420) Abhirama;430
(421) Susharana;431 (422) Subrahmanya;432 (423) Sudhapati;433 (424)
Maghavan;434 (425) Koushika;435 (426) Gomat;436 (427) Virama;437
(428) Sarva-sadhana;438 (429) Lalataksha;439 (430) Vishvadeha;440 (431)
Sara;441 (432) Samsara-chakra-bhrit;442 (433) Amoghadandi;443 (434)
Madhyastha;444 (435) Hiranya;445 (436) Brahma-varchasa;446 (437)
Paramartha;447 (438) Paromayi;448 (439) Shambara;449 (440) Vyaghra-
lochana;450 (441) Ruchi;451 (442) Bahu-ruchi;452 (443) Vaidya;453 (444)
Vachaspati;454 (445) Ahaspati;455 (446) Ravi;456 (447) Virochana;457
(448) Skanda;458 (449) Shasta;459 (450) Vaivasvata-Yama;460 (451)
Yukti;461 (452) Unnata-kirti;462 (453) Sanuraga;463 (454) Puranjaya;464
(455) Kailasadhipati;465 (456) Savitar;466 (457) Ravi-lochana;467 (458)
Vishvottama;468 (459) Vitabhaya;469 (460) Vishvabharta;470 (461)
Anivarita;471 (462) Nitya;472 (463) Niyata-kalyana;473 (464) Punya-
shravana-kirtana;474 (465) Durashrava;475 (466) Vishvasaha;476 (467)
Dhyeya;477 (468) Dushsvapna-nashana;478 (469) Uttarana;479 (470)
Dushkritiha;480 (471) Vijneya;481 (472) Duhsaha;482 (473) Abhava;483
(474) Anadi;484 (475) Bhu;485 (476) Bhuvah;486 (477) Lakshmi;487
(478) Kiriti;488 (479) Tridashadhipa;489 (480) Vishva-gopta;490 (481)
Vishva-karta;491 (482) Suvira;492 (483) Ruchirangada;493 (484)
Janana;494 (485) Janajajanmadi;495 (486) Pritiman;496 (487) Nitiman;497
(488) Vashishtha;498 (489) Kashyapa;499 (490) Bhanu;500 (491)
Bhima;501 (492) Bhima-parakrama;502 (493) Pranava;503 (494)
Satpathachara;504 (495) Mahakosha;505 (496) Mahadhana;506 (497)
Janmadhipa;507 (498) Sakalagama-paraga;508 (499) Tattva;509 (500)
Tattavit;”’510
‘“(501) Ekatman;511 (502) Vibhu;512 (503) Vishnu-vibhushana;513 (504)
Rishi;514 (505) Brahmana;515 (506) Aishvarya;516 (507) Janma-mrityu-
jaratiga;517 (508) Pancha-yajna-samutpatti;518 (509) Vishvesha;519 (510)
Vimalodya;520 (511) Atma-yoni;521 (512) Anadyanta;522 (513)
Vatsala;523 (514) Bhakta-loka-dhrik;524 (515) Gayatri-vallabha;525 (516)
Pramshu;526 (517) Vishvavasa;527 (518) Prabhakara;528 (519) Shishu;529
(520) Girirata;530 (521) Samrat;531 (522) Sushena;532 (523) Sura-
shatruha;533 (524) Anemi;534 (525) Arishtanemi;535 (526) Mukunda;536
(527) Vigatajvara;537 (528) Svayam-jyoti;538 (529) Maha-jyoti;539 (530)
Tanu-jyoti;540 (531) Achanchala;541 (532) Pingala;542 (533) Kapila-
smashru;543 (534) Bhalanetra;544 (535) Trayi-tanu;545 (536) Jnana-
skanda;546 (537) Mahaniti;547 (538) Vishvotpatti;548 (539) Upaplava;549
(540) Bhaga;550 (541) Vivasvat;551 (542) Aditya;552 (543) Gatapara;553
(544) Brihaspati;554 (545) Kalyana-guna-nama;555 (546) Papaha;556
(547) Punyadarshana;557 (548) Udara-kirti;558 (549) Udyogi;559 (550)
Sadyogi;560 (551) Sadasattrapa;561 (552) Nakshatramali;562 (553)
Nakesha;563 (554) Svadhishthana;564 (555) Shadashraya;565 (556)
Pavitra;566 (557) Papahari;567 (558) Manipura;568 (559) Nabhogati;569
(560) Hritpundarikamasina;570 (561) Shakra;571 (562) Vrishakapi;572
(563) Ushna;573 (564) Grihapati;574 (565) Krishna;575 (566)
Samartha;576 (567) Anartha-nashana;577 (568) Adharmashatru;578 (569)
Ajneya;579 (570) Puruhuta;580 (571) Purushruta;581 (572)
Brahmagarbha;582 (573) Brihadgarbha;583 (574) Dharmadhenu;584 (575)
Dhanagama;585 (576) Jagaddhitaishi;586 (577) Sugata;587 (578)
Kumara;588 (579) Kushalagama;589 (580) Hiranyavarna;590 (581)
Jyotishmat:591 (582) Nana-bhuta-rata;592 (583) Dhvani;593 (584)
Arogya;594 (585) Namanadhyaksha;595 (586) Vishvamitra;596 (587)
Dhaneshvara;597 (588) Brahmajyoti;598 (589) Vasudhama;599 (590)
Mahajyoti;600 (591) Anuttoma;601 (592) Matamaha;602 (593)
Matarishva;603 (594) Nabhasvat;604 (595) Naga-hara-dhrik;605 (596)
Pulastya;606 (597) Pulaha;607 (598) Agastya;608 (599) Jatukarnya;609
(600) Parashara;610 (601) Niravarana;611 (602) Nirvara;612 (603)
Vairanchya;”’613
‘“(604) Vishtarashrava;614 (605) Atmabhuta;615 (606) Aniruddha;616
(607) Atri;617 (608) Jnanamurti;618 (609) Mahayasha;619 (610)
Lokaviragrani;620 (611) Vira;621 (612) Chanda;622 (613) Satya-
parakrama;623 (614) Vyalakalpa;624 (615) Mahakalpa;625 (616)
Kalpavriksha;626 (617) Kaladhara;627 (618) Alankarishnu;628 (619)
Achala;629 (620) Rochishnu;630 (621) Vikramonnata;631 (622) Ayu;632
(623) Shabdapati;633 (624) Vagmi;634 (625) Plavana;635 (626) Shikhi-
sarathi;636 (627) Asamsprishta;637 (628) Atithi;638 (629) Shatru-
pramathi;639 (630) Padapasana;640 (631) Vasushrava;641 (632)
Kavyavaha;642 (633) Pratapta;643 (634) Vishvabhojana;644 (635)
Japya;645 (636) Jaradishamana;646 (637) Lohita;647 (638) Tanunapata;648
(639) Prishadashva;649 (640) Nabhoyoni;650 (641) Supratika;651 (642)
Tamisraha;652 (643) Nidagha;653 (644) Tapana;654 (645)
Meghabhoksha;655 (646) Para-puranjaya;656 (647) Sukhanila;657 (648)
Sunishpanna;658 (649) Surabhi;659 (650) Shishiratmaka;660 (651)
Vasanta;661 (652) Madhava;662 (653) Grishma;663 (654) Nabhasya;664
(655) Bijavahana;665 (656) Angira-guru;666 (657) Atreya;667 (658)
Vimala;668 (659) Vishvapavana;669 (660) Pavana;670 (661) Purajit;671
(662) Traividya;672 (663) Navavarana;673 (664) Mano-buddhi-
ahamkara;674 (665) Kshetrajna;675 (666) Kshetra-palaka;676 (667)
Jamadagni;677 (668) Balanidhi;678 (669) Vigala;679 (670)
Vishvagalava;680 (671) Aghora;681 (672) Anuttara;682 (673) Yajna;683
(674) Shreya;684 (675) Nihshreyasapada;685 (676) Shaila;686 (677)
Gaganakundabha;687 (678) Danavari;688 (679) Arindama;689 (680)
Chamunda;690 (681) Charu;691 (682) Nihshalya;692 (683) Loka-shalya-
dhrik;693 (684) Chaturveda;694 (685) Chaturbhava;695 (686)
Chaturpriya;696 (687) Amnaya;697 (688) Samamnaya;698 (689)
Tirthadeva;699 (690) Bahurupa;700 (691) Maharupa;701 (692)
Sarvarupa;702 (693) Charachara;703 (694) Nyaya-nirmayaka;704 (695)
Neya;705 (696) Nyayagamya;706 (697) Niranjana;707 (698) Sahasra-
murddha;708 (699) Devendra;709 (700) Sarva-shastra-prabhanjana;710
(701) Mundi;711 (702) Virupa;712 (703) Vikrita;”’713
‘“(704) Dandi;714 (705) Nadi;715 (706) Gunottama;716 (707)
Pingalaksha;717 (708) Bahvaya;718 (709) Nilagriva;719 (710)
Niramaya;720 (711) Sahasra-bahu;721 (712) Sarvesha;722 (713)
Sharanya;723 (714) Sarva-loka-dhrik;724 (715) Padmasana;725 (716)
Paramjyoti;726 (717) Paramparya;727 (718) Phalaprada;728 (719)
Padmagarbha;729 (720) Mahagarbha;730 (721) Vishvagarbha;731 (722)
Vichakshana;732 (723) Paravarajna;733 (724) Varada;734 (725)
Varenya;735 (726) Mahasvana;736 (727) Devasura-guru-deva;737 (728)
Devasura-namaskrita;738 (729) Devasura-mahamitra;739 (730) Devasura-
maheshvara;740 (731) Devasura-ishvara;741 (732) Divya;742 (733)
Devasura-mahashraya;743 (734) Anaya;744 (735) Achintya;745 (736)
Devatatman;746 (737) Atma-sambhava;747 (738) Sadyo;748 (739)
Mahasura-vyadha;749 (740) Devasimha;750 (741) Divakara;751 (742)
Vibudhagrachara;752 (743) Shreshtha;753 (744) Sarva-devottamottama;754
(745) Shiva-jnana-rata;755 (746) Shikhi;756 (747) Shriparvata-priya;757
(748) Vajrahasta;758 (749) Siddha-khadga;759 (750) Narasimha-
nipatana;760 (751) Brahmachari;761 (752) Lokachari;762 (753)
Dharmachari;763 (754) Dhanadhipa;764 (755) Nandi;765 (756)
Nandishvara;766 (757) Ananta;767 (758) Nagna-vrata-dhara;768 (759)
Shuchi;769 (760) Lingadhyaksha;770 (761) Suradhyaksha;771 (762)
Yugadhyaksha;772 (763) Yugapaha;773 (764) Svadhama;774 (765)
Svagata;775 (766) Svarga;776 (767) Svara;777 (768) Svaramaya;778 (769)
Svana;779 (770) Banadhyaksha;780 (771) Bijakarta;781 (772)
Karmakrit;782 (773) Dharmasambhava;783 (774) Dambha;784 (775)
Lobha;785 (776) Shambhu;786 (777) Sarva-bhuta-maheshvara;787 (778)
Shmashana-nilaya;788 (779) Tryaksha;789 (780) Setu;790 (781)
Apratimakriti;791 (782) Lokottara;792 (783) Sphutoloka;793 (784)
Tryambaka;794 (785) Nagabhushana;795 (786) Andhakari;796 (787)
Makha-dveshi;797 (788) Vishnu-kandhara-patana;798 (789) Hinadosha;799
(790) Akshaya-guna;800 (791) Pushadanta-bhit;801 (792) Purna;802 (793)
Purayita;803 (794) Punya;804 (795) Sukumara;805 (796) Sulochana;806
(797) Sanmargama-priya;807 (798) Dhurta;808 (799) Punyakirti;809 (800)
Anamaya;810 (801) Manojava;811 (802) Tirthakara;812 (803) Jatila;”’813
‘“(804) Niyameshvara;814 (805) Jivitantakara;815 (806) Vasureta;816
(807) Vasuprada;817 (808) Sadgati;818 (809) Siddhida;819 (810)
Sajjati;820 (811) Khalakantaka;821 (812) Mahakalabhuta;822 (813) Satya-
parayana;823 (814) Lokalavanya-karta;824 (815) Sukhalaya;825 (816)
Chandra-samjivana;826 (817) Lokagraha;827 (818) Mahadhipa;828 (819)
Lokabandhu;829 (820) Kritajna;830 (821) Krittibhushita;831 (822)
Anapaya;832 (823) Akshara;833 (824) Sarva-shastra-bhritam-vara;834
(825) Lokamani;835 (826) Ghrinarnava;836 (827) Shuchismita;837 (828)
Prasannatma;838 (829) Ajeya;839 (830) Duratikrama;840 (831)
Jyotirmaya;841 (832) Jagannatha;842 (833) Jaleshvara;843 (834)
Tumbavina;844 (835) Mahakaya;845 (836) Vishoka;846 (837)
Shokanashana;847 (838) Trilokapa;848 (839) Trilokesha;849 (840)
Sarvashuddhi;850 (841) Adhokshaja;851 (842) Avyakta-lakshana;852 (843)
Vyakta-deva;853 (844) Avyakta;854 (845) Vishampati;855 (846)
Parahshiva;856 (847) Nasasara;857 (848) Manadhara;858 (849) Yama;859
(850) Vishnu;860 (851) Prajapala;861 (852) Hamsa;862 (853)
Hamsagati;863 (854) Vayas;864 (855) Vedhas;865 (856) Vidhatri;866 (857)
Dhatri;867 (858) Srashta;868 (859) Harta;869 (860) Chaturmukha;870
(861) Kailasa-shikhara-vasi;871 (862) Sarvavasi;872 (863) Sadagati;873
(864) Hiranyagarbha;874 (865) Druhina;875 (866) Bhutapala;876 (867)
Bhupati;877 (868) Yogavit;878 (869) Brahmanapriya;879 (870)
Devapriya;880 (871) Devanatha;881 (872) Devaka;882 (873)
Devachintaka;883 (874) Vishamaksha;884 (875) Vrishada;885 (876)
Vrishavardhana;886 (877) Nirmama;887 (878) Nirahamkara;888 (879)
Nirmoha;889 (880) Nirupadrava;890 (881) Darpaha;891 (882) Dripta;892
(883) Sarvartha-parivartaka;893 (884) Sahasrarchi;894 (885)
Bhutibhusha;895 (886) Snigdhakriti;896 (887) Adakshina;897 (888) Bhuta-
bhavya-bhavannatha;898 (889) Vibhava;899 (890) Bhutinashana;900 (891)
Arthanartha;901 (892) Parakaryaikapandita;902 (893) Nishkantaka;903
(894) Kritananda;904 (895) Nirvyaja;905 (896) Vyajamardana;906 (897)
Sattvavat;907 (898) Sattvika;908 (899) Kritasneha;909 (900)
Kritagama;910 (901) Akampita;911 (902) Gunagrahi;912 (903)
Naikatma;”’913
‘“(904) Naikakarmakrit;914 (905) Suprita;915 (906) Sukhada;916 (907)
Sukshma;917 (908) Sukara;918 (909) Dakshinanila;919 (910)
Nandiskanda;920 (911) Dhara;921 (912) Dhurya;922 (913) Prakata;923
(914) Pritivardhana;924 (915) Aparajita;925 (916) Sarvasaha;926 (917)
Govinda;927 (918) Sattvavahana;928 (919) Adhrita;929 (920)
Svadhrita;930 (921) Putamurti;931 (922) Yashodhana;932 (923) Varaha-
shringa-dhrik;933 (924) Shringi;934 (925) Balavat;935 (926)
Ekanayaka;936 (927) Shruti-prakasha;937 (928) Shrutimat;938 (929)
Ekabandhu;939 (930) Anekadhrik;940 (931) Shrivatsala;941 (932)
Shivarambha;942 (933) Shantabhadra;943 (934) Sama;944 (935) Yasha;945
(936) Bhuyasha-bhushana;946 (937) Bhuti;947 (938) Bhutikrit;948 (939)
Akampa;949 (940) Bhaktikaya;950 (941) Kalahani;951 (942)
Kalavibhu;952 (943) Satyavrati;953 (944) Mahatyagi;954 (945) Nitya-
shanti-parayana;955 (946) Parartha-vritti;956 (947) Virakta;957 (948)
Shubhada;958 (949) Shubhakarta;959 (950) Shubhanama;960 (951)
Shubha-svayam;961 (952) Anarthita;962 (953) Akarta;963 (954)
Kanakaprabha;964 (955) Svabhava-bhadra;965 (956) Madhyastha;966
(957) Shatrughna;967 (958) Vighna-nashana;968 (959) Shikhandi;969
(960) Kavachi;970 (961) Shuli;971 (962) Jati;972 (963) Kundali;973 (964)
Amrityu;974 (965) Sarva-drik;975 (966) Simha;976 (967) Tejorashi;977
(968) Mahamani;978 (969) Asamkhyeya;979 (970) Aprameya-atma;980
(971) Viryavat;981 (972) Virya-kovida;982 (973) Vedya;983 (974)
Viyogatma;984 (975) Saptavara-munishvara;985 (976) Duradharsha;986
(977) Madhura;987 (978) Priyadarshana;988 (979) Smarana;989 (980)
Sarva;990 (981) Shabda;991 (982) Pratapatam-vara;992 (983)
Kalapaksha;993 (984) Sukriti;994 (985) Kritavasuki;995 (986)
Maheshvasa;996 (987) Mahibharta;997 (988) Nishkalanka;998 (989)
Vishrinkhala;999 (990) Dyumani;1000 (991) Tarani;1001 (992)
Dhanya;1002 (993) Siddhi-sadhana;1003 (994) Vishvatah-samvrita;1004
(995) Vyudhoraska;1005 (996) Mahabhuja;1006 (997) Sarvayoni-
niratanka;1007 (998) Nara-Narayana-priya;1008 (999) Nirlepa;1009 (1000)
Yatisamgatma;1010 (1001) Nirvyanga;1011 (1002) Vyanga-nashana;1012
(1003) Stavya;1013 (1004) Stava-priya;1014 (1005) Stota;1015 (1006)
Vyasa-murti;1016 (1007) Nirankula;1017 (1008) Niravadyamayopaya;1018
(1009) Vidyarashi;1019 (1010) Satkrita;1020 (1011) Prashanta-buddhi;1021
(1012) Akshunna;1022 (1013) Samgraha;1023 (1014) Nitya-sundara;1024
(1015) Vaiyaghra-dhurya;1025 (1016) Dhatrisha;1026 (1017)
Sankalpa;1027 (1018) Sharvari-pati;1028 (1019) Paramaratha-guru-
datta;1029 (1020) Suri;1030 (1021) Ashritavatsala;1031 (1022)
Rasajna;1032 (1023) Rasada;1033 (1024) Sarva-sattvavalambana;”’1034
‘“Hari praised Hara with these one thousand names. He prayed to Shambhu
and worshipped him with lotuses. O brahmanas! After this, Shambhu
engaged in an extremely wonderful pastime that brought happiness. Listen
lovingly.”’
OceanofPDF.com
Chapter 307-5(36) (The Fruits of
the One Thousand Names)
‘Suta said, “When he heard the supreme hymn uttered by Vishnu, adorned
with the one thousand divine names, Maheshvara was pleased. To test Hari,
Maheshvara, the lord of the worlds, hid one lotus from those lotuses.1035
From the one thousand lotuses that were offered, there was one short and in
the course of worshipping Shiva, Vishnu was agitated. He thought in his
mind, ‘Where has the lotus gone? If it has left, let it happily leave. Is my
eye not a lotus?’ Realizing this, full of sentiments of worship, he plucked
out his eye and uttering the hymn, pronounced Sarva-sattvavalambana.1036
When he saw that Hari was about to worship him in this way, Hara
manifested himself. The guru of the universe said, ‘Do not do this.’ Hari
had set up a parthiva lingam on a circular pedestal. Maheshvara quickly
took an avatara from his own lingam. In the form that has been mentioned
before, Shambhu arose amidst a mass of energy. He1037 stood there in
front, prostrating himself and specially praising him. Pleased, Mahadeva
seemed to smile as he spoke, casting a glance of compassion towards
Vishnu, who stood there, with his hands joined in salutation. Shankara said,
‘O Hari! I know everything that you desire in your mind. In particular, this
is for a task of devas, and you are devoted towards accomplishing tasks for
devas. To accomplish the task for devas and to destroy daityas without
effort, I will give you the beautiful chakra known as Sudarshana. You have
seen its form, which brings happiness to all the worlds. O lord of devas! For
your own welfare, you must certainly hold this in your mind. In the field of
battle, if the form of this chakra and the one thousand names are
remembered, the miseries of devas will be destroyed. O one excellent in
vows! As a result of my favours, if a person constantly listens to these
devotedly, he will obtain everything that he desires.’ Saying this, he gave
him the chakra, which was as radiant as ten thousand suns and had
originated from his own feet. This was Sudarshana, which destroys all
enemies. Vishnu performed a samskara. Facing the north, he accepted it.
Vishnu prostrated himself before Mahadeva and addressed him in these
words. Vishnu said, ‘O divinity! O lord! Please listen to me. What should I
meditate on? What should I read? O one who brings welfare to the worlds!
For the destruction of sorrows, please tell me what I should do.’ Asked in
this way, Shiva was satisfied and replied. Pleased in his mind, so as to help
devas, he spoke to Vishnu.”’
‘“Shiva said, ‘O Hari! To pacify all calamities, one should meditate on my
form. To destroy many miseries, you should recite the one thousand names.
To accomplish success in everything you desire, you should always hold
this chakra. O Vishnu! You made efforts to obtain this, the best among all
chakras. If others read it constantly, or have it read, there is no doubt that
they will not suffer from miseries, even in dreams. When a king faces a
hardship, he must recite this one hundred times. If a man follows the rules
and with the accompaniments, recites this, he will obtain what is beneficial.
This destroys ailments. It bestows excellent learning and riches. It is sacred.
It grants everything wished for and constant devotion towards Shiva. In
pursuit of excellent fruits, if men recite this, there is no doubt that they
obtain supreme fruits. If a person gets up in the morning, worships me and
chants this in my presence every day, siddhi will not be far away from him.
There is no doubt that he obtains every kind of siddhi that he desires in this
world. At the end, there is no doubt that he obtains the kind of emancipation
known as sayujya.’1038 Pleased in his mind, Shankara told Vishnu this.
Touching him with his hands, Girisha spoke to him again. Shiva said, ‘O
best among gods! I am the one who bestows boons. Please ask for the boon
that you desire. O one excellent in vows! Through your devotion and this
hymn, you have certainly brought me under your control.’ Thus addressed
by the lord of devas, he prostrated himself before the lord of devas.
Extremely delighted, Vishnu joined his hands in salutation and spoke these
words. Vishnu said, ‘O lord of compassion! O lord! You should act towards
others just as you have acted towards me and show them your special
compassion too. O divinity! Be pleased. Let my excellent boon be that I
have devotion towards you. O lord! Since devotees are never afflicted, there
is nothing else I desire.’ Hearing his words, full of great compassion, Bhava
touches his limbs. He spoke, with the cool moon on his crest. Shiva said, ‘O
Hari! Your devotion towards me will always be firm. You will always be
revered and worshipped by all the gods in the world. Your supreme name of
Vishvambhara1039 will destroy all sins. O supreme among gods! Through
my favours, there is no doubt that this will occur.’ O lords among sages!
The lord Rudra, the lord of all devas, said this and vanished from the spot,
while Vishnu looked on. Hearing the words of Bhagavan Shankara and
obtaining the auspicious chakra, Janardana was delighted in his mind. He
performed dhyana on Shambhu and constantly chanted the hymn. He read it
and instructed and taught his own devotees to do this too. I have thus told
you what you asked me about. If one hears this, sins are destroyed. O best
ones! After this, what do you want to ask again?”’
OceanofPDF.com
Chapter 308-5(37) (Shiva’s
Devotees)
‘The rishis said, “O Suta! O immensely fortunate one! O Suta! O one
excellent in vows! You possess jnana. Please tell us about Shiva’s account
in detail again. Ancient kings, rishis and devas worshipped him, the
supreme among devas.”’
‘Suta replied, “O best among rishis! You have asked a virtuous question. I
will tell you what I have heard about Shankara’s beautiful account. It
bestows objects of pleasure and emancipation on those who hear. In ancient
times, Narada asked the grandfather this. Pleased in his mind, he replied to
Narada, supreme among sages.”’
‘“Brahma said, ‘O Narada! Listen happily to Shankara’s supreme account.
Out of my affection, I will tell you about this. It destroys major sins. Along
with Rama,1040 Vishnu worshipped Shiva. Through Paramesha’s favours,
he obtained everything that he desired. I, the grandfather, worship Shiva. It
is through his favours that I always create the universe. My sons, the
supreme rishis, always worship Shiva. The other rishis also worship Shiva.
O Narada! In particular, you worship Shiva. Vasishtha and the other
saptarshis worship Shiva.1041 The virtuous Arundhati, Lopamudra and
Ahalya, Goutama’s wife, worship Shiva. Durvasa, Koushika, Shakti,
Dadhichi, Goutama, Kanada, Bhargava, Jiva and Vaishampayana—all these
sages are said to be Shiva’s worshippers. In that way, Parashara and Vyasa
constantly worship Shiva. Upamanyu is a great devotee of Shiva, the
paramatman. Yajnavalkya is Shiva’s great devotee and so are Jaimini and
Garga. Shuka, Shounaka and others worship Shankara. O supreme among
sages! There are many other such sages. Full of great love and along with
her daughters-in-law, who are also full of love, Aditi, the mother of devas,
constantly worships Shiva’s parthiva lingam. Shakra and the guardians of
the worlds,1042 the Maharajika devas1043 and Sadhyas are Shiva’s
worshippers. Gandharvas, kinnaras and minor gods worship Shiva.1044 It
is held that great-souled asuras are Shiva’s worshippers. O sage! The daitya
Hiranyakashipu, his younger brother and his sons constantly worshipped
Shiva, as did Virochana and Bali. Bana, Hiranyaksha’s son, is remembered
as Shiva’s great devotee. O son! Danu, Vrishaparva and danavas
worshipped Shiva.1045 Shesha, Vasuki, Takshaka and other great nagas
were Shiva’s devotees.1046 So were Garuda and other birds. O lord among
sages. The two gods, Surya and Chandra, started lineages on earth.1047
Those two lineages constantly served Shiva. O sage! The Manus, led by
Svayambhuva Manu, specially worshipped Shiva. They wore Shiva’s attire
too. Priyavrata, his son Uttanapada, and other kings from that lineage
worshipped Shiva.1048 Dhruva, Rishabha, Bharata and his other brothers,
the nine yogis, worshipped Shiva. Vaivasvata’s1049 sons were kings,
Tarkshya and Ikshvaku being the foremost. All of them devoted themselves
to worshipping Shiva and always enjoyed happiness. Kakutstha, Mandhata,
Sagara, Muchukunda, Harishchandra and Kalmashanghri were Shiva’s
excellent devotees. There were Bhagiratha and other kings. All these
excellent kings are known as those who worshipped Shiva. They made
arrangements for the wearing of Shiva’s attire. Khatvanga, the great king,
helped devas. He decreed that Shiva should always be worshipped through
a parthiva lingam. His son, Dilipa, always worshipped Shiva. His son was
Raghu, Shiva’s devotee. Extremely cheerfully, he worshipped Shiva. His
son, Aja, was Shiva’s worshipper and undertook a battle for the sake of
dharma. Dasharatha was his son and was an especially great king.
Dasharatha was Shiva’s devotee. For the sake of a son, he followed the
instructions of the sage Vasishtha and especially worshipped Shiva’s
parthiva lingam. Having received the permission of the sage Rishyashringa,
the excellent king performed a sacrifice to get a son and devoutly
worshipped Bhava’s parthiva lingam. Instructed by Rishyashringa, his
beloved, Kousalya, happily worshipped Shankara’s parthiva lingam and
obtained a son. O supreme among sages! Sumitra and Kaikeyi, the beloved
wives of the king, happily worshipped Shiva and obtained virtuous sons. O
sage! Through Shiva’s favours, they obtained auspicious sons who were
extremely powerful and valiant and who followed the virtuous path. As a
result of Shiva’s command, through those mothers, the queens, Hari himself
assumed four forms and was born as the sons of the king. Kousalya’s son
was Rama and Sumitra’s was Lakshmana. Kaikeyi’s sons were Shatrughna
and Bharata, excellent in vows. Along with his brothers, Rama constantly
worshipped a parthiva lingam and wore bhasma and Rudraksha. He resorted
to virajagama.1050 O sage! The kings who were born in his lineage
followed him. All of them worshipped Shiva’s parthiva lingam. O sage! The
great king, Sudyumna, was the son of a sage and Shiva’s devotee.1051 For
the sake of his beloved, Shiva cursed him, and his followers, that they
would become women. Worshipping Isha in the form of a parthiva lingam,
he became an excellent man again. He alternated between being a man for
one month and a woman for one month. Eventually, he ceased to be a
woman. He gave up his kingdom and followed Shiva’s dharma. He adopted
Shiva’s attire and because of his devotion, obtained emancipation, which is
very difficult to obtain. His son, Pururava, was a great king who
worshipped Shiva, lord of devas. His son, Bharata, worshipped Shiva. He
always performed a great worship of Shiva. Nahusha was Shiva’s great
devotee and constantly worshipped Shiva. Having worshipped Shiva,
Yayati obtained everything that he wished for. He had five sons who were
devoted to Shiva’s dharma. All those five sons worshipped Shiva and Yadu
was the foremost. As a result of the powers of worshipping Shiva, they
obtained everything that they desired. There were other extremely fortunate
ones in his lineage who worshipped Shiva. O sage! Thus, others in his
lineage obtained objects of pleasure and emancipation. For seven months,
Krishna himself constantly worshipped Shiva on the excellent mountain of
Badari. Pleased, Bhagavan bestowed many divine boons on him. Having
obtained these from Shankara, he brought the entire world under his
control. O son! His son, Pradyumna, always worshipped Shiva. Other
supreme sons of Krishna, Samba and others, worshipped Shiva. Jarasandha
was a great Shiva devotee and so were other kings in his lineage. Nimi and
his son, Janaka, were Shiva’s worshippers. Nala, Virasena’s son,
worshipped him. In his earlier life, he had been a bhilla1052 who had
protected travellers in the forest. In Hara’s presence, in those earlier times,
he had protected a mendicant. However, in the night, he had himself been
devoured by tigers and other enemies. As a result of the powers of that good
deed, the bhilla became Nala. He was a great king and chakravarti1053 and
became Damayanti’s beloved. O son! O unblemished one! I have thus told
you what you asked me about Shankara’s divine account. What else do you
wish to ask?’”’
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Chapter 309-5(38) (Greatness of
Shivaratri)
‘The rishis said, “You are blessed. You have become successful in your
objectives. Your birth has been successful. O father! You have made us hear
Maheshvara’s auspicious account. This has been heard about from many
rishis. Nevertheless, we still have a doubt. Therefore, please tell us about
this. What vrata satisfies Shiva and causes him to bestow happiness on the
virtuous? You are accomplished in tasks connected with Shiva and that is
the reason we are asking you. Through what vow, practiced devoutly, does
one obtain objects of pleasure and emancipation? O Vyasa’s disciple! We
prostrate ourselves before you. Please tell us about this specifically.”’
‘Suta replied, “O best among rishis! You are full of compassion, and you
have asked an appropriate question. Remembering Shiva’s lotus feet, I will
tell you what I have heard. Vidhatri, Hari and Shivaa1054 once asked
Shankara exactly what you have asked. On one occasion, they asked the
paramatman, ‘What vrata pleases you enough, so that you bestow objects of
pleasure and emancipation?’ Hara was thus asked by them, and he replied. I
will now tell you what I have heard. This destroys sins.”’
‘“Shiva said, ‘There are many vratas that bestow objects of pleasure and
emancipation. However, the most important of these are known to be ten in
number. Those who are accomplished in Jabala’s sacred text cite ten vratas
for Shiva.1055 Brahmanas must always make efforts to observe these
vratas. On ashtami, one must make efforts to only eat at night. O Hari! On
kalashtami, one must give up all food.1056 O Vishnu! Food must also be
given up on ekadashi in shukla paksha. O Hari! On ekadashi in krishna
paksha, food can be taken at night, after worshipping me. On trayodashi in
shukla paksha, one should only eat at night. Those who follow Shiva’s
vratas should not eat on trayodashi in krishna paksha. On Mondays, one
must make efforts to only eat at night. O Vishnu! For those who are devoted
to Shiva, this is indicated for both the pakshas. All those who follow
Shiva’s vows must make efforts to feed the best among brahmanas,
according to capacity. This is required for the completion of the vrata.
Those who are brahmanas must make it a rule to follow these vows.
Brahmanas who give up these vratas are reborn as thieves. Those who are
learned about the path of emancipation must follow these rules. Four
methods are described for obtaining emancipation—worship of Shiva,
japa1057 of Rudra, fasting in Shiva’s temple and death in Varanasi, which
grants eternal emancipation. Shiva must be satisfied on an ashtami that is on
Monday and on chaturdashi in krishna paksha. There is no need to think
about this.’”’
‘“‘O Hari! Among these four, the strongest is the vrata on Shivaratri. Those
who desire objects of pleasure and emancipation must observe this. There is
no other vow that brings greater benefit to men. Among all the vratas for
pursuing dharma, this is the best. O Hari! This is true for all men, those
without desires, those with desires, irrespective of varna or ashrama,
women, children, male servants, female servants, devas and others and all
those with bodies. This is supreme among beneficial vratas. The one in
krishna paksha of Magha is described as particularly distinguished. The
vow extends up to midnight and destroys the sin of one crore of killings. O
Keshava! On that day, the rites begin in the morning. Listen with an
attentive mind. Because of my great affection towards you, I will describe
it. Full of great joy, an intelligent person will get up in the morning. He will
attentively undertake his daily rites, bathing and other things. He will go to
Shiva’s temple and following the norms, undertake the worship. He will
prostrate himself before Shiva and properly articulate the sankalpa1058
after this. “O lord of devas! O Mahadeva! O Nilakantha! I prostrate myself
before you. O divinity! I wish to observe your vrata of Shivaratri. O lord of
devas! As a result of your powers, let it be concluded without any
impediments. Let desire and other enemies not afflict me.” Having stated
this sankalpa, he must collect the objects required for worship. The lingam
must be in an excellent place, praised in the agama texts. He will himself go
there in the night and complete all the excellent rituals. All the objects
required for the worship must be placed near Shiva, on an auspicious spot
to the south or the west. That excellent man will follow the norms and bathe
again. He must wear auspicious garments and auspicious undergarments.
He will perform achamana1059 thrice and begin the worship. The worship
must commence with the corresponding mantra for each object. Hara’s
worship must not be undertaken without mantras. In the first yama,1060 a
learned person will perform japa with a mantra. Full of sentiments of
devotion, he will use singing, dancing and the playing of musical
instruments. If he is learned about mantras, he will devise an excellent
parthiva lingam. After having performed the daily rites, he will then
worship the parthiva lingam. Having first devised the parthiva lingam, he
will then perform the rites for instating it. He will use many kinds of hymns
to satisfy Vrishadhvaja. An extremely intelligent person will read the
greatness of the vrata. Noble devotees who desire the completion of the
vow must listen to this. There must be four images for the four yamas. In
the due order, one must first perform avahana and subsequently perform
visarjana.1061 One must happily stay awake during the night and engage in
great festivities. In the morning, he must bathe again. Instating Shiva, he
must perform the worship. He must lower his shoulders, join his hands in
salutation and pray to Shambhu. After completing the vrata, he must
repeatedly prostrate himself. “O Mahadeva! Following your command, I
have observed all the niyamas.1062 O lord! The excellent vrata has been
performed and I am now performing visarjana. O lord of devas! I have
observed the vrata according to my capacity. O Sharva! Please be satisfied
and show me your compassion now.” He must then tender an offering of
flowers to Shiva and following the norms, donate. Having prostrated
himself before Shiva, he must observe the niyamas and perform visarjana.
According to capacity, he must feed brahmanas, especially those who are
devoted to Shiva. Having fed and satisfied them, he will himself eat.’”’
‘“‘O Hari! In each yama of Shivaratri, an excellent devotee must perform a
specific type of worship. I will tell you about that now. O Hari! The
parthiva lingam must be instated in the first yama. With many kinds of
upachara,1063 the worship must be performed with great devotion. Hara
must always be worshipped first with the five objects. Each object must be
separately offered, along with its respective mantra. After offering the
objects, he must offer a flow of water.1064 A learned person will wash
those five objects with a flow of water first. He must chant the one hundred
and eight mantras,1065 pour the water and worship Shiva in his nirguna and
saguna forms. Vrishadhvaja can be worshipped with the mantra given by a
guru. Alternatively, Sadashiva can also be worshipped with the mantra that
bears his name. Shambhu, the paramatman, must be worshipped with
different kinds of sandalwood paste, unbroken grains of rice and black
sesamum seeds. Lotuses and karavira flowers1066 should be used. As the
flowers are offered to Shankara, mantras with his eight names must be used.
These are Bhava, Sharva, Rudra, Pashupati, Ugra, Mahat, Bhima and
Ishana. When the names are used for worshipping Shiva, AUM must be
pre-fixed, and the names must be in the dative case. Incense and lamps must
be offered this, with naivedya1067 offered subsequently. In the first yama,
an intelligent person will use naivedya made out of cooked food. As
arghya,1068 he will offer shriphala1069 and betel leaves. After prostrations
and dhyana, he must perform japa with the mantra given by a guru.
Otherwise, Shankara can be pleased with the panchakshra mantra.
Displaying dhenu mudra,1070 excellent oblations of water must be offered.
After that, according to a person’s capacity, he will think of feeding five
brahmanas. As long as the yama lasts, great festivities must be undertaken.
Offering the fruits of the worship to the deity, visarjana will be performed.
After this, along with the sankalpa, the rites must be undertaken for the
second yama. Or, following the norms, there can be a single sankalpa for
the entire duration of the worship. As was the case earlier, objects must be
offered for the worship, together with a stream of water. Shiva must be
worshipped with double the number of mantras used for the first yama.
Shiva must first be worshipped with sesamum seeds, barley and lotus
flowers. For worshipping Parameshvara, leaves of the bilva tree are special.
The arghya will be bijapuraka and the naivedya will be payasam.1071 O
Janardana! The number of mantras used must be double the number used
for the first yama. Thereafter, one must think of feeding brahmanas. Until
the second yama is over, all the other activities should also be performed.
When the third yama starts, one must perform the worship, as one did
earlier. Wheat should be used instead of barley and arka flowers1072
should be used. Many kinds of incense and many kinds of lamps should be
used. O Vishnu! The naivedya will consist of apupas1073 and different
kinds of vegetables. When arati1074 is done in the proper way, camphor
must be used. Arghya will be pomegranates and japa will be undertaken for
double the number of times as for the preceding yama. One must arrange
for the feeding of brahmanas and giving them dakshina.1075 As was the
case earlier, as long as the yama lasts, one must continue to engage in
festivities. Before the fourth yama arrives, visarjana must be performed.
Following the rules, the worship must be undertaken along with the
accompaniments. Parameshvara must be worshipped with masha, priyangu,
mudga, seven dhanyas, shankhi flowers and bilva leaves.1076 To satisfy
Sadashiva, many kinds of sweet naivedya must be offered, such as masha,
or cooked food. O Hari! Plantains or other fruit can be offered as arghya.
Many kinds of fruits must be offered as arghya to Shiva. An excellent man
will perform japa with mantras for double the number of times as was done
for the previous yama. According to capacity, a learned man will think of
feeding brahmanas. He must devotedly spend the time in singing, dancing
and the playing of musical instruments. Along with the other devotees, until
the sun rises, there must be great festivities. When the sun rises, he should
bathe and worship Shiva again. Along with many kinds of offerings, the
worship and abhisheka1077 of the deity will be done. There will be many
kinds of donations and diverse kinds of food. The number of brahmanas and
mendicants must be the same as the number of yamas. Prostrating himself
before Shankara, he must offer flowers in his cupped hands. An
accomplished person will use mantras to praise and pray. “O Mridha! As
long as I possess life, I am yours and my mind is always immersed in you.
O ocean of compassion! Knowing this, do what is appropriate. In the course
of this worship, I have done things, knowingly and inadvertently. O ocean
of compassion! O Bhutanatha! Knowing this, show me your favours. There
are fruits that have resulted through this fasting. O divinity Shankara! O one
who grants happiness! Please be content with those. O Mahadeva! May my
lineage always be engaged in worshipping you. Let me not be born in a
linage where you are not the divinity.” After offering the flowers, he should
receive the tilaka1078 and benedictions from brahmanas. After this,
Shambhu’s visarjana must be undertaken. If this vrata is observed, Hara will
not remain far away. I am incapable of describing the fruits. There is
nothing that I cannot give in return. If this supreme vrata is undertaken
without effort, the seeds of emancipation are sown. There is no need to
reflect on this. Men should devoutly observe the vrata every month. When
the concluding rites are performed, one obtains all the associated fruits. I
am Shiva, the one who always takes away miseries. If this vow is
undertaken, I certainly grant objects of pleasure, emancipation and every
other fruit that is wished for.’”’
‘Suta concluded, “Hearing the beneficial words spoken by Shiva, Vishnu
returned to his own abode. After this, this excellent vrata started to be
Chapter 310-5(39) (Shivaratri’s
Udyapana)
‘The rishis said, “In connection with Shivaratri vrata, please tell us about
the rules for udyapana,1079 so that, on doing this, Shankara is himself
certainly pleased.”’
‘Suta replied, “O rishis! With love and devotion, hear about udyapana. If
one practices this, the vrata is certainly completed. The auspicious
Shivaratri vrata must be observed for fourteen years. One should eat only
once on trayodashi and fast on chaturadashi. When Shivaratri arrives, one
must complete the daily rites in the proper way. After this, one should go to
Shiva’s temple and following the norms, perform worship there. There, he
must endeavour to draw a divine mandala known by the name of
Gouritilaka. It is famous in the three worlds. In the middle of the mandala,
he must etch the divine Lingatobhadra. Or, at the end of the pavilion, he
must draw Sarvatobhadra.1080 Auspicious pots, known as Prajapatya pots,
must be placed along the sides of the mandala. They must be wrapped in
cloth and, after filling them with dakshina, a fruit1081 must be placed on
top. Another golden pot must be placed in the centre of the mandala.
According to his capacity, a person who is observing the vrata must make a
golden image of Shambhu, along with Uma, with one pala1082 or half a
pala of gold. One must attentively place Shivaa’s image on the left and
Shiva’s on the right. These two will be worshipped in the night. He should
choose a worthy and auspicious preceptor, along with assistant priests.
Taking their permission, he must devoutly worship Shiva. He must remain
awake during the night and worship in each of the yamas. All those
observing the vow must engage in singing and dancing throughout the
night. In this way, the divinity must be worshipped and satisfied in the
proper way. When it is morning, the worship must be done again, along
with the offering of oblations. According to capacity, one must follow the
rules and perform the Prajapatya rites. One should happily feed brahmanas
and devoutly give them donations. The assistant priests and their wives
must be given garments and ornaments. When they have been ornamented,
each of them must be given gifts separately. A cow, with her calf, prepared
properly, following the rules, must be given to the preceptor, with the
words, ‘May Shiva be pleased through this.’ The preceptor must also be
given the pot, the image of the deity, the garments and the ornaments, with
all of these being placed on a bull. He must then pray to the immensely
radiant divinity, Mahesha, lowering his shoulders, joining his hands in
salutation and with his words choking because of his love. ‘O lord of devas!
O Mahadeva! O one who is affectionate towards those who seek refuge! O
lord of devas! As a result of this vrata, please show me your compassion. O
Shivaa! In accordance with my devotion, I have observed this vrata. O
Shankara! Let it be completed through your favours. O Shankara!
Knowingly or unknowingly, if I have done anything in the course of this
japa and worship, nonetheless, because of your favours, let it be complete.’
Saying this, an offering of flowers must be tendered to Shiva, the
paramatman. One should prostrate oneself and pray again. If one does this,
there will be nothing incomplete in the vrata. There is no doubt that one will
be successful in everything the mind wishes for.”’
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Chapter 311-5(40) (Greatness of
Vyadheshvara and Shivaratri)
‘The rishis asked, “O Suta! On hearing your words, we have been filled
with great bliss. Full of joy, please tell us about this excellent vrata in detail.
O Suta! Earlier, who performed this excellent vrata? Even if one performs
this unknowingly, what are the excellent fruits that are received?”’
‘Suta replied, “O rishis! All of you listen. I will tell you about the ancient
history of a nishada.1083 It destroys all sins. In earlier times, there was a
bhilla in a forest. His name was Gurudruha. The powerful one has a family.
He was cruel and engaged in cruel deeds. He incessantly went to the forest
and hunted animals every day. He resided in that forest and also engaged in
many kinds of theft. Ever since his childhood, there was nothing auspicious
that he ever did. A long period of time passed and the evil-souled one
continued to reside in the forest. On one occasion, the extremely beautiful
Shivaratri arrived. However, the evil-souled one who resided in the forest
did not know this. At that time, the bhilla’s mother, father and wife suffered
from hunger. They said, ‘O one who roams around in the forest! Please give
us some food.’ Thus asked, he quickly seized his bow and left, desiring to
cause violence to some animal. He roamed around in the entire forest. Such
was destiny that he could find nothing. The sun set and he was filled with
great sorrow. ‘What will I do? Where will I go? I have not obtained
anything today. What will happen to my children and parents, who are at
home? I have a wife. What will happen to her? I must return only after I
have got something, not otherwise.’ Thinking this, the vyadha approached a
waterbody. There was a path that led down to the water. He went and
stationed himself there. ‘Some living being is certain to come here. Having
killed it, I will happily return to my own house, successful in my objective.’
Thinking this, the bhilla climbed a bilva tree, taking some water with him.
‘When will something come here, so that I can kill it?’ Thinking this, he
remained there, suffering from hunger and thirst.”’
‘“When it was the first yama of the night, a doe arrived there. She was
thirsty and was nimbly jumping around. Seeing this, wishing to kill her, he
quickly affixed a shining arrow to his bow. When he did this, some water
and some bilva leaves fell down on a Shiva lingam that was underneath.
This was the first yama and he had worshipped Shiva. As a result of the
greatness of the worship, his sins dissolved away. On hearing the sound, the
doe was scared. She saw the hunter and agitated, addressed him in the
following words. The doe asked, ‘O hunter! What do you wish to do? In
front of me, please speak the truth.’ Hearing the doe’s words, the vyadha
replied in the following words. The hunter replied, ‘My family is hungry. I
will kill you now and satisfy them.’ Hearing these words and seeing that
intolerable and crooked person, she wondered, ‘What will I do? Where will
I go? I must think of a means.’ Thinking this, she addressed him in the
following words. The doe said, ‘There is no doubt that I am blessed. You
will be satisfied with my flesh and my body will serve some purpose. What
good merit can be superior to this? Good merits are generated as a result of
helping someone else. Even if one tries for one hundred years, it is
impossible to describe those good merits. However, all my young children
are at home now. I will entrust their care to my sister and husband and
return. O one who roams around in the forest! Know that my words are not
false. There is no doubt that I will return again to your presence. The earth
is established on truth. The oceans are established on truth. The flow of
water is established on truth. Everything is established on truth.’ When she
said this, the vyadha did not pay any heed to her words. Extremely
surprised and scared at this, she again addressed him in these words. The
doe said, ‘O hunter! Listen. I am telling you that I take this pledge. I will
return to you from my own house. There are sins reaped by a brahmana
who sells the Vedas, by a person who does not observe the rites at the time
of the three sandhyas,1084 by a woman who transgresses her husband’s
commands, by an ungrateful person, by a person who turns away from
Hara, by a person who injures other, by a person who violates dharma, by a
person who causes breach of trust and by a person who commits an act of
deception. If I do not return, let me be smeared with all those sins.’ When
the doe took this pledge and stood there, the hunter believed her and said,
‘Go home.’ Happy, the doe drank the water and returned to the circle of a
hermitage, where her home was. In this way, he spent the first yama without
sleeping.”’
‘“The doe had a sister. When this deer did not see her, she was worried.
Following her trail, she arrived there, looking for water. On seeing her, the
bhilla drew the string of his bow back, ready to shoot the arrow. As was the
case earlier, water and leaves fell down on Shiva’s head. This was the
second yama and there was a worship of Shambhu, the paramatman. This
brought happiness to the hunter. Seeing him, the doe asked, ‘O one who
roams around in the forest! What are you doing?’ He repeated what he had
said earlier. Hearing this, the doe also said what had been said earlier. The
doe replied, ‘O hunter! Hearing this, I am blessed. My having a body has
been rendered successful. This body is temporary but can be used to do
others a good turn. However, my infant children are at home. I will entrust
them to the care of my husband and return here again.’ The vyadha
responded, ‘I do not believe what you have said. Therefore, there is no
doubt that I will kill you.’ Hearing this, the doe took a pledge in Hara’s
name. The doe said, ‘O hunter! Listen. I will tell you what will happen if I
do not return again. If a person does not stick to the word he has given, his
good merits are taken away. There are sins reaped by a man who gives up
his married wife and goes to another woman; by a person who transgresses
the dharma of the Vedas and follows something imaginary; by a person who
is devoted to Vishnu but criticizes Shiva; and by a person who observes no
rites on the anniversary of his parents’ decease, pretending to lament about
this later. If I do not return, let me be smeared with all those sins.’ Thus
addressed, the hunter told the doe, ‘Go.’ The doe drank the water and
returned to her own home. He also spent the second yama without any
sleep.”’
‘“Meanwhile, the third yama arrived. The stag was surprised at this delay.
During that yama, intent on searching, he arrived and stood on the path that
led to the water. The one who roamed around in the forest saw a healthy
deer and was delighted. He fixed an arrow to his bow and got ready to kill
him. When he did this, because of his former radiant prarabdha karma,1085
some bilva leaves were dislodged and fell down on Shiva. It was his good
fortune that this was the third yama of the night. Having been worshipped,
Shiva exhibited his compassion. Hearing the sound, the stag asked, ‘What
are you doing?’ The hunter replied, ‘For the sake of my family, I am going
to kill you.’ Hearing the vyadha’s words, the deer was pleased in his mind.
He quickly spoke to the hunter in these words. The stag said, ‘I am blessed
that my well-nourished body will satisfy you. If the body is not used to do a
good turn to someone, it is useless. If a person is capable, but does not help
another person, all his capability is futile. In the world hereafter, he goes to
hell. However, I have infant children and I have to entrust them to their
mother’s care. I assure you that having done this, I will return to you again.’
Thus addressed, the hunter was extremely surprised in his mind. His mass
of sins had been destroyed and his mind was pure. Therefore, he spoke the
following words. The vyadha said, ‘All those who came here were just like
you. They took a pledge and left this place. But they did not return. They
were deceivers. Having faced a difficulty, you are also resorting to deceit. O
deer! If I do this, how will I earn my living?’ The stag replied, ‘O hunter!
Listen to me. There is no falsehood in me. Everything in the entire universe,
mobile and immobile objects, are established on truth. A deceiver’s words
dissolve his good merits in an instant. O bhilla! Nevertheless, listen to the
truthful pledge that I am taking. Sins are accumulated by a person who has
intercourse at the time of sandhya; by a person who eats on Shivaratri; by a
person who bears false witness in a dispute; by a brahmana who does not
observe the sandhya rites; by a person whose mouth does not utter Shiva’s
name; by a person who does not help others, despite being able; by a person
who plucks a shriphala on a parva day;1086 by a person who eats what
should not be eaten; by a person who does not wear bhasma; and by a
person who eats without first worshipping Shiva. If I do not return, let all
those sins devolve on me.’ Hearing these words, the hunter said, ‘Go and
return quickly.’ Thus addressed, the stag drank the water and left.”’
‘“Having made their pledges, all of them met at the hermitage. They spoke
to each other and heard each other’s account. Tied by the bond of truth, they
made up their minds to return. They comforted the children and without any
hesitation, got ready to return. The elder doe addressed her husband in these
words. ‘O deer! Without you, how will the children remain here? O lord! I
am the one who took the pledge first. Therefore, I should go. The two of
you should stay here.’ Hearing her words, the younger one replied, ‘I am
your servant. I must go now. You remain here.’ Hearing this, the stag
replied, ‘I am the one who will go there. The two of you should stay here.
Mothers protect their children.’ Hearing the words of the husband, they did
not think that this was in accordance with dharma. They cheerfully told
their husband, ‘Shame on life as a widow.’ They entrusted the care of the
children to others who resided there. All of them went to the place where
the excellent vyadha was. On seeing this, all the children also followed
them. ‘Our path must also be the one they have followed.’ Seeing them, the
hunter was delighted and fixed an arrow to his bow. Yet again, water and
leaves fell down on top of Shiva. In this way, the auspicious worship for the
fourth yama took place. In an instant, all of his sins were reduced to
ashes.”’
‘“The two does and the stag spoke to the excellent hunter quickly. ‘Please
show us your compassion and make the bearing of our bodies successful.’
Hearing their words, the vyadha was filled with wonder. As a result of the
power of worshipping Shiva, he obtained jnana, which is so very difficult to
obtain. ‘These deer are blessed. Though they are devoid of jnana, they
should be revered. They are engaged in giving up their bodies for others.
Having been born as a human, what have I achieved? I nourish my body by
making the bodies of others suffer. To nourish my family, I have committed
many sins every day. Having committed these sins, what will be my
destination? Having committed sins since birth, where will I go? Shame on
my life.’ He thought in this way. When this jnana was generated, he
refrained from releasing the arrow. He said, ‘O best among deer! Leave. Go
in peace.’ When he said this, Shankara was pleased. He showed him his
own form, which is worshipped by the virtuous. In his compassion,
Shambhu touched the hunter and spoke to him. ‘O bhilla! I am pleased at
your vrata. Tell me about the boon you desire.’ Having seen Shiva’s form,
the hunter obtained emancipation instantly. He fell down at Shiva’s feet and
said, ‘I have got everything.’ Pleased with him, Shiva gave him the name of
Guha. He glanced at him with eyes of compassion and gave him a divine
boon. Shiva said, ‘O vyadha! Listen. You will now enjoy the divine objects
of pleasure you desire. You will reside in your divine capital of
Shringaverapura.1087 Without any impediments, your lineage will prosper,
and you will be praised by even the gods. O hunter! Rama will certainly
come to your house. He is my devotee and out of affection, will become
your friend. With your mind devoted to me, you will obtain emancipation,
which is extremely difficult to get.’ Meanwhile, having seen Shankara, all
the deer prostrated themselves before him and were freed from their births
as deer. Astride a vimana1088 and with divine bodies, they departed. As
soon as they saw Shiva, they were freed from their curses and went to
heaven. On the mountain known as Arbuda, Shiva became Vyadheshvara
Achaleshvara.1089 If one sees him there, or worships him, one instantly
obtains objects of pleasure and emancipation. From that day, the vyadha
enjoyed objects of pleasure enjoyed by the best of gods. Having enjoyed
Rama’s compassion, he obtained sayujya with Shiva. Despite having
observed the vrata involuntarily, he obtained sayujya. What need be said of
the auspicious ones who immerse themselves in intense devotion? After
having considered all the sacred texts and many aspects of dharma, the
vrata of Shivaratri has been declared to be the best. There are many kinds of
vows, many kinds of tirthas, many kinds of gifts, many kinds of sacrifices,
many kinds of austerities and many kinds of japa. None of them approaches
equality with Shivaratri vrata. Therefore, all those who desire their own
welfare should observe this divine and auspicious vrata of Shivaratri, which
always bestows objects of pleasure and emancipation. I have thus told you
everything about the auspicious vow of Shivaratri. It is famous as a radiant
vow. What else do you wish to hear?”’
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Chapter 312-5(41) (Nature of
Emancipation)
‘The rishis asked, “You have spoken about mukti.1090 What is it? What
kind of state is that? Please tell us.”’
‘Suta replied, “There are four kinds of mukti. Listen. I will tell you. It
destroys the hardships of samsara and bestows supreme bliss. There are the
three forms of sarupya, salokya and sannidhya.1091 The fourth state,
sayujya, is the consequence of this vrata. O best among sages! It is said that
only Shiva can bestow mukti. It should be known that Brahma and the
others can only bestow the three vargas.1092 Brahma and the others are
lords of the three gunas. Shiva is beyond the three gunas. He is the supreme
brahman, without transformations. He is spoken of as the supreme, the
fourth.1093 His form is that of jnana. He is the witness who is without
decay. He can be achieved through jnana. He is himself without a second.
He bestows the three vargas and bestows kaivalya mukti.1094 The fifth
state,1095 known as kaivalya, is always extremely difficult for men to
obtain. O supreme among rishis! I will describe its signs. Listen. Everything
originates from him. He is the one who preserves the universe. Everything
is dissolved in him. O lords among sages! This is the form of Shiva that one
reads about. The Vedas describe him in two ways, sakala and nishkala.1096
Vishnu does not know him. Neither does Brahma. Kumara and the others
do not know him. Neither does Narada. Vyasa’s son, Shuka, Vyasa himself,
lords among sages, all the former devas and Vedas and the sacred texts do
not know him. He is truth. He is jnana. He is infinite. He is known as
sacchidananda.1097 He is nirguna, impossible to determine. He is without
decay. He is pure and without blemish. He is not red or yellow, white or
blue. He is not short or tall, gross or subtle. He is the one from whom
thoughts and words have to retreat. That is the reason he is spoken of as the
supreme brahman, with the name of Shiva. He is pervasive, just like the sky
pervades everything. He is the paramatman, beyond maya. He is beyond the
opposite pairs of sentiments1098 and beyond envy. When jnana about Shiva
arises, one certainly obtains him. O brahmanas! It arises when the virtuous
worship him in his subtle form. In this world, jnana is difficult to obtain.
However, it is held that worship is easy. O excellent ones! Therefore, for
mukti, one should worship Shiva. Shiva becomes subservient to worship.
His atman is jnana, and he is the supreme one who grants emancipation.
There are many devotees who have obtained success. Having obtained
mukti, they were filled with great bliss. Jnana is obtained through devotion
to Shambhu, and he always bestows objects of pleasure and emancipation.
His favours can be obtained easily, and the sprouting of virtuous love is a
sign. O brahmanas! Bhakti1099 is known to be of different types, saguna
and nirguna. Anything that is according to the rules and is natural is said to
be supreme and excellent. Devotion is said to be of two types, naishthika
and anaishthika.1100 Naishthika is said to be of six types, while anaishthika
is of only one type. Learned people say that devotion is of many types,
depending on whether it is in conformity with the rules or not. Since they
are of many different types, there is no need to describe them in detail. It
should be known that there are nine categories, shravanam and the
others.1101 Without his favours, they are impossible to accomplish. With
his favours, they are easy to accomplish. O brahmanas! Shiva has said that
bhakti and jnana are not different from each other. They are not distinct. If
one follows them, one always obtains happiness. O brahmanas! Vijnana is
not opposed to bhakti.1102 If there is devotion towards Shambhu, jnana
swiftly arises. O lords among sages! Therefore, one should practice
devotion towards Mahesha. There is no doubt that every kind of success is
obtained as a consequence. I have thus told you what you asked me about.
There is no doubt that if a person listens to this, he is freed from all sins.”’
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Chapter 313-5(42) (Difference
between Saguna and Nirguna)
‘The rishis asked, “Who is Shiva? Who is Hari? Who is Rudra? Who is
Vidhatri? Among these, who is nirguna? Please dispel our doubt about
this.”’
‘Suta replied, “Those who know the Vedas and Vedanta know that the first
one, who originated from the nirguna paramatman, is known as Shiva.
Prakrti, along with Purusha, originated from him. Those two intelligent
ones performed austerities. The famous city of Kashi, known as
Panchakroshi and loved by everyone, originated, with water as its
foundation. Water pervaded everything in the universe. Shrouded in maya,
Hari slept. He is known as Narayana and Prakriti is known as Narayani. The
grandfather originated from the lotus in his navel. As a result of his
austerities, he saw the one known as Vishnu. O learned ones! In an attempt
to pacify the dispute between those two,1103 nirguna Shiva showed them a
form. This is known as Mahadeva. He said, ‘I will become Shambhu, with
fire originating from my forehead.’ The one who shows favour to the
worlds became famous under the name of Rudra. He is without form but
assumes a form for purposes of dhyana. He is Shiva himself, affectionate
towards his devotees. Shiva is distinct from the three gunas and Rudra is an
abode of gunas. But in reality, there is no difference between the two, just
as there is no difference between gold and an ornament made out of gold.
They are similar in their forms and deeds. They are similar in destinations
bestowed on devotees. They are equally worthy of being served by
everyone. Both of them engage in many kinds of pastimes. Rudra, terrible
in valour, is Shiva’s form in every possible way. To accomplish the task of
devotees and to help Hari and Brahma, he originated in his form. There are
others who originate in due order and are correspondingly dissolved.
However, that is not what happens to Rudra. Rudra is merged into Shiva.
The instructions of the shruti texts are that entities that originate in Prakriti
meet Rudra and go away. Though Rudra meets with them, he does not go
away. Everyone worships Rudra, but Rudra does not worship anyone else.
However, out of affection towards his devotees, he sometimes worships
himself. Those who worship others dissolve into whoever they worship. O
learned ones! That is the reason they obtain Rudra only after a long period
of time. Devotees of Rudra obtain Shiva instantly. They do not depend on
anyone else. This is the eternal statement of the shruti texts. There are
different kinds of ignorance. But jnana does not have different types. O
brahmanas! I will describe their nature. Listen attentively. Everything that
can be seen in this world, from Brahma to a blade of grass, is Shiva. Many
different kinds of conception are false. Shiva is said to have been there
before creation. Shiva is there in the middle of creation. Like that, Shiva is
said to be there at the end of creation. Even when everything is a void,
Shiva exists. O lords among sages! That is the reason Shiva is said to have
four forms.1104 He is also known as saguna. Since he has Shakti with him,
he is of two types. He is the one who bestowed the eternal Vedas, varnas,
many kinds of matras, dhyana and his own worship on Vishnu.1105 The
eternal shruti texts say that all kinds of learning are in Ishana. Therefore,
Shambhu is spoken of as the creator of the Vedas and the lord of the Vedas.
Shankara alone is the one who shows favours to everyone. He is the creator,
the preserver and the destroyer. He is the nirguna witness. Others can be
measured against time. He cannot be reckoned with the use of time. He is
Mahakala himself and is accompanied by Mahakali. That is the reason
brahmanas speak about Rudra and Kali. As a result of their wishes, those
two truly engage in pastimes. He has no creator. He has no one to preserve
him. He has no destroyer. He is himself the cause behind everything.
Achyuta and the others are his creation. He is himself the cause. He is not
the outcome of someone else’s action. Though he is one, he assumes many
forms. But all those forms become one. Externally a seed becomes a tree
and is again reduced to a seed. Thus, Maheshvara, as Shiva, assumes many
forms. This is the nature of the true jnana Shiva spoke about. O lords
among rishis! Those who possess jnana know this, not others.”’
‘The sages asked, “Please tell us about the signs of jnana. Possessing that
knowledge, one proceeds to Shiva’s state. How is Shiva everything? How is
everything Shiva?”’
Vyasa said, ‘Hearing their words, Suta, supreme among those who know
about the Puranas, remembered Shiva’s lotus feet and addressed the sages
Chapter 314-5(43) (Nature of
Jnana)
‘Suta said, “O rishis! All of you listen. I will describe jnana about Shiva as I
have heard it. This is a great secret, and its nature is that of supreme
emancipation. In Kah’s assembly, Narada, the Kumaras, Vyasa and Kapila
discussed this and arrived at this determination.1106 This jnana should
always be known. The entire universe is full of Shiva. Shiva is in
everything. This must be known by learned ones who know everything.
From Brahma to a blade of grass, everything that can be seen in the
universe is Shiva. That divinity is spoken of as Shiva. Whenever he wishes
for something, he acts so as to create it. He knows everything. But there is
no one who knows him. He himself creates. But having entered it, he
remains far away. Though he enters, he is not attached, and his own form is
that of consciousness. This is like a stellar body being reflected in a body of
water. Shiva himself appears to enter things, but that is not what it actually
is. In reality, his auspicious form illuminates everything. A view that the
two are different results from ignorance. Views of duality and differences
are displayed in every kind of darshana.1107 But those who are supreme in
their knowledge of Vedanta speak of him as eternal and non-dual. The
jivatman is part of him but is deluded by ignorance. He thinks of himself as
different. But when he is freed from this conception, he becomes Shiva.
Shiva himself pervades everything. He pervades all beings. He is the lord of
the sentient and the insentient. Shankara himself is everywhere. If a
discriminating person finds the means in his darshana, he resorts to the path
of Vedanta and obtains the fruits of his darshana. This is like the pervasive
fire being latent in a piece of wood. It is there in the wood. However, it is
only a person who churns the wood who is able to definitely see it. A
discriminating person uses devotion as a means. There is no doubt that he is
certainly able to see Shiva. Shiva is Shiva. There is nothing other than
Shiva. It is because of our confusion that Shankara is always manifest in
many different kinds of forms. The ocean, a lump of clay or a piece of gold
can be moulded and is referred to under different names. Shankara is many
in that way. In any material object, there is no difference between the cause
and the effect. The difference arises only because of confusion in
intelligence. When there is a lack of confusion, the difference disappears. A
sprout that originates from a seed manifests itself in many different kinds of
ways. However, eventually, it becomes a seed, and the sprout is destroyed.
A person with jnana is like a seed. Confusion in intelligence is like a sprout.
When the confusion goes away, one obtains jnana. There is no need to
reflect on this. Everything is Shiva. Shiva is everything. There is no
difference between the two. How are they seen to be many? How does one
perceive unity again? The sun is one. However, people see that single
luminary body in different forms, in water and in other things, and refer to it
by different names. He is like that. The sky pervades everything. But
though it comes into contact, it is not constrained. The divinity is like that.
He pervades but is not constrained by anything. The jivatman is touched by
ahamkara. However, Shiva himself is free from that. The jivatman is
insignificant and enjoys karma. Shankara is not attached and is great. When
gold is mixed with silver and other objects, its value diminishes. That is
what occurs when the jivatman is tinged with ahamkara. When gold is
treated with acid or some other material, it is purified and becomes
auspicious again. It regains its original value. That is exactly what happens
when the jivatman has been cleansed. Full of sentiments of devotion, one
must first find a virtuous guru. Taking him to be Shiva, he must worship
him and do smaranam and the other things. If one thinks of him in this way,
all the sins and other impurities leave the body. His ignorance is destroyed,
and jnana is generated. Freed from ahamkara, the jivatman’s intelligence
becomes sparkling. Through Shankara’s favours, he obtains the status of
being Shankara. Just as one can see one’s own image inside a mirror, he is
certainly able to see Shambhu everywhere in his body. He becomes
jivanmukta1108 and when the body shrivels away, he unites with Shiva.
The body is obtained as a result of prarabdha karma and those with jnana
that they are distinct from the body. If a person is not happy at obtaining
something good and not angry at obtaining something bad, he has
equanimity between the opposite pair of sentiments and is said to possess
jnana. When a person practices yoga, he develops a sense of discrimination
about the truth and the nature of the body. He desires to be freed from the
body. He is no longer separated. He is emaciated and merges into
Sadashiva. Devotion towards Shiva is the foundation for adhyatma1109 and
that is the foundation for jnana. A devotee is full of love and loves
shravanam and the other things. As a result of shravanam and the other
things, one obtains association with the virtuous. By associating with the
virtuous, one obtains a learned guru. When jnana has been obtained, it is
certain that there will be mukti. Therefore, if one desires jnana, one must
always worship Shambhu. One should never disassociate oneself from
devotion and worshipping Shambhu. At the end, there will be emancipation.
There is no need to think about this. In bestowing emancipation, there is no
deva who is superior to Shankara. If one seeks refuge with him, one does
not return to samsara again. O brahmanas! After considering the words
uttered by many rishis, I have determined what I have spoken to you. You
must make efforts to bear this in your minds. In front of his lingam, Shambu
first told Vishnu about this. Vishnu gave this knowledge to Brahma and
Brahma gave it to Sanaka and the others. Sanaka and the others spoke about
this jnana to Narada. Narada told Vyasa this and out of his compassion,
Vyasa recounted it to me. For your welfare and for the welfare of the
worlds, I have stated it to you, and you should make every effort to
establish it. Shiva can be obtained through this. O lords among sages! I
have thus told you everything that you asked me about. You should make
efforts to keep this a secret. What else do you wish to hear?”’
Vyasa continued, ‘Hearing this, the rishis were filled with great joy. Their
words faltering in delight, they bent down and repeatedly praised him.’
‘The rishis said, “O Vyasa’s disciple! We prostrate ourselves before you.
You are blessed and are supreme among Shiva’s devotees. You have made
us listen to something supreme, excellent jnana about Shiva. As a result of
your compassion, the confusion has gone from our minds. We are satisfied
at having obtained jnana about Shiva, the truth that bestows
emancipation.”’
‘Suta concluded, “O brahmanas! This must not be spoken about to a non-
believer,1110 a person who lacks faith, or a deceitful person. It should not
be revealed to a person who is not devoted to Shiva, or to a person who
does not wish to hear. Vyasa reflected on Itihasa, Puranas, the Vedas and the
sacred texts several times and extracting the essence, told me about it. Even
if one hears this once, sins are reduced to ashes. It develops devotion among
those who lack devotion and enhances devotion among those who possess
devotion. If one hears it again, virtuous devotion develops. If one hears it
again, there is emancipation. Therefore, those who desire objects of
pleasure and emancipation should hear it repeatedly. To obtain supreme
fruits, one should recite it five times. There is no doubt that one will obtain
what is desired. These are Vyasa’s words. If one listens to this excellent
account, there is nothing that cannot be obtained. If one recites it five times,
one can see Shiva. With their minds fixed, in earlier times, kings,
brahmanas and excellent vaishyas have listened to it five times and obtained
supreme success. Full of supreme devotion, if a man listens to it, he obtains
vijnana about the one known as Shiva, objects of pleasure and
emancipation.”’
Vyasa concluded, ‘Hearing his words, they were filled with supreme bliss.
They lovingly worshipped Suta with many kinds of objects. They prostrated
themselves and praised him with hymns and words of benediction. Satisfied
and with their doubts dispelled, they blessed him. Content and excellent in
intelligence, they spoke to each other about Suta. Taking him to be the
supreme divinity, Shambhu, they worshipped him and prostrated
themselves. This excellent vijnana about Shiva is greatly loved by Shiva. It
is divine. It bestows objects of pleasure and emancipation and increases
devotion towards Shiva. This is the supreme and sacred Samhita known as
Koti Rudra. It is the fourth section of Shiva Purana and I have spoken about
it. It brings happiness. If a person listens to this devoutly, or if he controls
himself and makes it heard, he enjoys all the objects of pleasure. At the end
of this enjoyment, he obtains the supreme destination.’
This ends Koti Rudra Samhita.
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Chapter 315-6(1) (Conversation
between Krishna and Upamanyu)
‘He holds up the seven worlds,1111 which he has created by resorting to
sattva guna.1112 Resorting to tamas, he destroys them. In the midst of the
gunas, he is established beyond maya. He is truth, bliss, infinite and
sparkling understanding. He always assumes the positions known as
Brahma and others. He can be reached by those who resort to sattva guna.
We meditate on the complete Shiva.’
The rishis said, ‘O Suta! O immensely wise one! O Suta! O Vyasa’s
disciple! We prostrate ourselves before you. You have made us listen to the
fourth Samhita, Koti Rudra. Please tell us about the Samhita that has many
kinds of accounts. Please tell us about the conduct of Shambhu, the
paramatman and Amba.’
Suta replied, ‘O Shounaka and the other maharshis! Please listen with love
to the auspicious account of Shankara. This is supreme and divine and
yields objects of pleasure and emancipation. Such a sacred question was
asked by Vyasa, supreme among sages, to Sanatkumara and he told him
about Shiva’s account.’
‘Sanatkumara said, “O Vyasa! I will tell you about Mahesha’s account. This
was narrated by maharshi Upamanyu to Vaasudeva. In earlier times,
Krishna, Vasudeva’s son,1113 went to Kailasa, Shankara’s abode. For the
sake of a son, he tormented himself through austerities dedicated to Shiva.
He saw Upamanyu there, performing austerities on that excellent peak. Full
of devotion, he prostrated himself before the sage. Joining his hands in
salutation, he asked. Shri Krishna said, ‘O Upamanyu! O immensely wise
one! O foremost among Shiva’s devotees! O one with a virtuous
intelligence! I have come for the sake of a son, to torment myself through
austerities dedicated to Girisha. O sage! Please tell me about Shankara’s
greatness, which always brings joy. Hearing about it devotedly, I will
perform excellent austerities for Ishvara.’ Hearing Vaasudeva’s words, the
intelligent Upamanyu was pleased in his mind. He remembered Shiva and
replied.”’
‘Upamanyu said, “O Krishna! O Shiva’s great devotee! Hear about
Mahesha’s greatness, which I have myself witnessed. It is excellent and
enhances devotion towards Shambhu. When immersed in austerities, I saw
Shankara, his weapons, his entire family and Vishnu and the other
immortals. He was radiant in his three parts.1114 He is without decay. He is
infinite happiness. He was Ekapada,1115 with large teeth. Flames engulfed
his mouths. He possessed the radiance of two thousand stellar bodies.
Indeed, he was even more resplendent. He wielded all the supreme and
invincible weapons. He had many eyes and a thousand feet. He is certainly
the one who destroys the world when it is time for a kalpa to end.1116
There is nothing in the three worlds, mobile and immobile, not killed by
him. Everything created in the three worlds, mobile and immobile, is
swiftly burnt down by Maheshvara’s arms. There is no doubt that
everything is consumed, in half a nimesha.1117 When immersed in
austerities, along Rudra’s side, I saw his supreme and mysterious weapon.
There is nothing that is its equal, nothing that is superior to it. Since it is
known as a trident, he is famous in the three worlds as the wielder of the
trident. It is fierce and is known by the name of Vijaya. It destroys all
shastras and astras.1118 There is no doubt that it can shatter the entire earth,
dry up the giant ocean and cause all the stellar bodies to fall down. This was
the trident with which Youvanashva Mandhata, the immensely energetic
chakravarti who conquered the three worlds, and his soldiers, were slain in
earlier times.1119 When Haihaya1120 became insolent, Lavanasura hurled
it at him. When the daitya1121 challenged King Shatrughna to a battle, he
was destroyed, and the weapon returned to Rudra’s hand. That trident is
fierce at the tip and causes great fear among people. It seems to censure as
it stands, with its three forks like furrowed eyebrows. It resembles a fire
without smoke, or the young and rising sun. It is as impossible to discern as
the sun in his hand. He resembles the Destroyer,1122 with a noose in his
hand. His battle axe is sharp at the edges and is decorated with snakes. It
has the form of an embodied being and destroys everything at the end of a
kalpa. Bhargava Rama1123 used it to destroy kshatriyas in a battle. In
earlier times, it was given by Shiva to Rama and delighted, the sage used it
to burn down kshatriyas twenty-one times. I saw the divinity’s Sudarshana
chakra. The lord’s weapon has the form of an embodied being, with one
thousand faces and two thousand arms. Two thousand eyes blaze and there
are one thousand legs. It resembles one crore suns and is capable of burning
down the three worlds. The extremely radiant vajra is sharp and excellent,
with one hundred edges. There is the great bow, Pinaka, and the extremely
radiant quiver. I saw the spear, sword, noose and extremely radiant goad,
the giant mace and many other divine weapons. Along Bhagavan Rudra’s
sides, I saw all the weapons of the guardians of the worlds. Brahma, the
grandfather of the worlds, was on the divinity’s right. He was astride a
divine vimana that could travel at the speed of thought and was yoked to
swans. Narayana stood on his left, astride Vainateya1124 and holding a
conch shell, a chakra and a mace. Svayambhuva Manu and other Manus,
Bhrigu and the other rishis and Shakra and all devas were there, around
him. Skanda was astride a peacock, with his spear and a bell. He stood near
Devi, like a second fire god. Holding a trident, Nandi stood in front of
Bhava. All the bhutas and ganas and different kinds of Matrikas were
there.1125 In every direction, they surrounded Mahesha and worshipped
him. Using many kinds of hymns, the gods praised Mahadeva.”’
‘“I was extremely surprised everything that is seen in the universe, or heard
of, by Bhagavan’s side. O Krishna! It was as if I was present at a sacrifice. I
was immersed in great bliss. Resorting to my great fortitude, I joined my
hands in salutation and praised him with different hymns. Seeing Shankara
in front of me, my words choked and faltered. Full of devotion, I praised
him in the proper way. Bhagavan Shankara Parameshvara was extremely
pleased. He seemed to smile, as he affectionately addressed me in sweet
words. ‘O brahmana! Even if I try repeatedly, I am incapable of making you
waver. O fortunate one! I have tested you, but your devotion is firm. O one
excellent in vows! Therefore, I am satisfied with you. Ask for a boon. There
is nothing that cannot be given to you, even if it is extremely difficult to
obtain.’ I heard Shambhu’s words, which were full of love. I joined my
hands in salutation and spoke to him with unwavering devotion. Upamanyu
said, ‘O Bhagavan! If you are satisfied with me and if my devotion is firm,
through that truth, let me possess knowledge about the three periods of
time.1126 Please grant me extensive devotion towards you, one that never
wavers. Let all my descendants always have plenty of rice mixed with
milk.1127 O lord! Always remain near me, in my hermitage. May I always
be friendly with your other devotees.’ Addressed by me in this way,
Shambhu Parameshvara laughed. O descendant of the Yadu lineage! He
immediately cast a glance of compassion towards me and spoke to me. Shri
Shiva said, ‘O Upamanyu! O sage! O son! You will never suffer from the
miseries of old age and death. You will obtain everything that you wish for.
You will be worshipped by the sages and will possess fame and wealth.
Through my favours, at every step, you will have good conduct, beauty,
qualities and prosperity. O sage! Wherever you are and wherever you wish,
the ocean of milk will always be there. You will have an ocean of milk in
your presence. By the time the ocean of milk, which is like amrita, is taken
away, along with your relatives, you will be able to see the advent of
Vaivasvata kalpa. Through my favours, your gotra1128 will be eternal. O
great sage! Your devotion towards me will be constant and steady. O child!
Whenever you remember me, I will always show myself near your
hermitage. In every possible way, you are loved by me. You will obtain
every happiness that you desire. You should not be anxious. There is no
doubt that everything you have thought of will be accomplished.’ Bhagavan
was as resplendent as one crore suns. Having told me this and having
bestowed boons on me, Ishana vanished from the spot. O Krishna! In this
way, I saw Paramesha Shankara, the one who bestows objects of pleasure
and emancipation, along with his family. Immersed in samadhi on the lord
of devas, I have obtained everything that the intelligent Shambhu
Paramesha spoke about. Behold. The gandharvas, apsaras, rishis,
vidyadharas and siddhas are directly present here. Look at these beautiful
trees, with gentle and fragrant leaves. Flowers from all the seasons are here
and there are always flowers and fruit. O mighty-armed one! Everything is
a consequence of the favours of the great-souled Shankara, lord of devas.
He is the one who thinks of everything in the universe. Through the favours
of the one who holds the trident in his hand, I possess every kind of jnana. I
know the truth about everything in the past, the present and the future. I
have seen the divinity whom devas and lords among gods cannot see
without worshipping him. Who is more blessed than me? There are twenty-
six supreme and eternal tattvas.1129 A learned person performs dhyana on
this and on the supreme and undecaying Mahat. He is the one who knows
all the tattvas and lays down the principles about them. He is the one who
possesses insight about the meanings of all the tattvas. He is the divinity
Bhagavan, the lord of Purusha and Prakriti.1130 For the creation of the
worlds, he created Brahma from his right flank. For the preservation of the
worlds, Ishvara created Vishnu from his left flank. When the kalpa comes to
an end, the lord creates Rudra from his heart. At that time, he annihilates
everything in the universe, mobile and immobile. At the end of the yuga, he
is like the Samvartaka fire.1131 Mahadeva becomes Kala and devours all
living beings. He is the one who knows everything. He is in the atmans of
all beings. He is the primary cause behind the causes of all beings. The
divinity exists everywhere and goes everywhere. He can be seen by all the
devas. Therefore, for the sake of a son, you should worship Shankara. Shiva
is affectionate towards his devotees and is quickly pleased.”’
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Chapter 316-6(2) (Upamanyu’s
Instructions)
‘Sanatkumara said, “Hearing the words of the great-souled sage,
Upamanyu, devotion towards Mahadeva was generated in Krishna and he
addressed the sage. Shri Krishna said, ‘O Upamanyu! O sage! O father!
Please show your compassion towards me. Please tell me about the ones
who have worshipped Shiva and have accomplished their desires.’”’
‘Upamanyu replied, “O descendeant of the Yadu lineage! There are those
who have worshipped Bhava and accomplished their desires. I will tell you
about those devotees. Listen. In ancient times, from Sharva
Chandrasekhara, Hiranyakashipu obtained the prosperity of the immortals
for one million years. His foremost son was famous by the name of
Nandana. As a result of Sharva’s boon, he kept Indra under subjugation for
ten thousand years. O Krishna! In earlier times, during a great battle,
Vishnu’s terrible chakra and Akhandala’s vajra were shattered against his
body. The intelligent demon was immensely strong, and such was his
adherence to dharma that chakra, vajra and other foremost weapons had no
effect against his body. The extremely powerful demon afflicted the gods.
Such was the boon bestowed by the divinity that he struck Indra of the gods
and the gods severely. Vidyutprabha1132 satisfied the lord of the three
worlds. From Bhava, he obtained the boon of being lord of all the worlds
for a hundred thousand years. Shiva also gave him the boon of ten million
sons and said, ‘You will eternally be my follower.’ Bhagavan Bhava gave
him the auspicious kingdom of Kushadvipa. O Vaasudeva! Shankara was
delighted and pleased in his mind. Vidhatri created the daitya known as
Shatamukha. In earlier times, he performed austerities for one hundred
years and obtained one thousand sons from Bhava. The sage Yajnavalkya
has been sung about in the Vedas. He worshipped Mahadeva and obtained
excellent jnana. The one named Vedavyasa obtained unmatched fame. He
also worshipped Shankara and obtained knowledge about the three periods
of time. The valakhilyas were insulted by Indra. From Shankara, they
obtained Garuda, who could not be vanquished by anyone and who took
away the soma.1133 Earlier, because of Kapardin’s rage, all the waters were
destroyed. When Sharva, who holds the skull, was worshipped by devas,
the waters started to flow again. For three hundred years, Anasuya, Atri’s
wife, fasted and slept on a pestle used for threshing. From Sharva, she
obtained the sage Dattatreya, Chandra and Durvasa as sons. Devoted to her
husband, she made the Ganga flow in Chitrakuta. O Madhusudana!
Mahadeva is the one who brings happiness to devotees. After satisfying
him, Vikarna1134 obtained great siddhi. King Chitrasena was firm in his
devotion and pleased Shambhu. He obtained unmatched pleasure and
freedom from fear from all the other kings. When Shrikara, the son of a
gopika, saw the king worshipping Mahadeva, great devotion was generated
in him, and he obtained supreme siddhi.1135 O Hari! Prince Chitrangada,
Simantini’s husband, was submerged in the Yamuna. As a result of Shiva’s
favours, he did not die.1136 Excellent in his vows, he went to Taksha’s
abode and obtained his friendship.1137 Happy, he returned to his own
house with many kinds of riches. O Krishna! His beloved, Simantini,
observed the vrata for Mondays. Through Shiva’s favours, she obtained
supreme good fortune. In earlier times, as a result of his greed, a
brahmana’s son deceitfully pretended to be a woman.1138 As a result of the
powers of the vrata, he became a woman. Chanchula was a
pumshchali.1139 In earlier times, from a brahmana in Gokarna, she heard
accounts about dharma. As a result of devotion towards Shambhu, she
obtained the supreme destination. As a result of the favours of his wife,
Binduga, Chanchula’s husband, heard the Shiva Purana and obtained a
virtuous destination with Shankara. Pingala was a famous courtesan and the
one known as Mandara was worst among brahmanas. After worshipping
Shiva’s bull, those two obtained a virtuous destination.1140 A courtesan
named Mahananda devoted herself to Shiva’s feet. Firm in her pledge, she
pleased Shiva and obtained a virtuous destination.1141 The brahmana
maiden, Kaikeyi, lovingly observed Shiva’s vrata. As a result of observing
the vow of Shiva Isha, she obtained great happiness.1142 O Krishna! In
earlier times, King Vimarshana was devoted to Shiva. Through Shiva’s
favours, he obtained a supreme destination.1143 King Durjana was a sinner.
He was deceitful and lascivious, indulging in intercourse with many
women. As a result of Shiva’s favours, he obtained Shiva, and he was not
touched by any karma. Along with his wife, a hunter named Shankara
observed Shiva’s vrata. He smeared himself with ashes from a cremation
ground. As a result of his devotion, he obtained an excellent and supreme
destination. Inadvertently, a chandali1144 named Soumini worshipped him.
O Krishna! As a result of Shankara’s favours, she obtained a destination
with Shiva. There was a hunted named Mahakala. This hunter caused
violence to others. Having worshipped Shiva with devotion, he obtained a
virtuous and excellent destination. In earlier times, Durvasa, tiger among
sages, obtained Shiva’s favours and spread his views about devotion to
Shiva, which ensures emancipation, throughout the world. Koushika1145
worshipped Shankara, who brings welfare to the worlds. From a kshatriya,
he became a brahmana and was like a second Brahma. As a result of his
virtuous devotion and the worship of Shiva, the supreme among Shiva’s
devotees became Virinchi. O Krishna! He became the creator, the
grandfather of all the worlds. O Hari! The great lord, Markandeya, was
supreme among sages and lived for ever. The prosperous one was supreme
among Shiva’s devotees and obtained Shiva’s favours. Indra of the devas
was a great devotee of Shiva’s. O Krishna! In earlier times, as a result of
Shiva’s favours, he became the lord of all devas and enjoyed the three
worlds. Bana, Bali’s son, was Shiva’s great devotee. As a result of Shiva’s
favours, he was self-controlled and became the lord and leader of the entire
universe. Hari obtained his powers because of devotion and Dadhichi
became a great lord. Rama was Shankara’s devotee and obtained Shiva’s
favours. Kanada, Bhargava and guru Goutama were devoted to Shiva and
obtaining great powers, became lords. O Madhava! Shakalya, whose atman
deserves praise, worshipped Bhava for nine hundred years, using mano-
yajna.1146 Bhava was satisfied and told him, ‘O child! You will become a
composer of texts. Your influence and fame will be eternal in the three
worlds. Your lineage will be eternal and will be adorned by maharshis. O
best among rishis! You will become the composer of sutras.’ This is the
boon the supreme sage received from Shankara. O descendant of the Yadu
lineage! His fame spread in the three worlds, and he was revered. In krita
yuga, there was a rishi famous under the name of Savarni.1147 He
tormented himself through austerities for six thousand years. Bhagavan
Rudra directly told him, ‘O unblemished one! I am satisfied with you. You
will become famous as the composer of a text. You will not suffer from old
age and death.’ In this way, Mahadeva has formerly been worshipped by
sacred devotees. He has granted them their auspicious desires, whatever
they wished for. With a single mouth, I cannot speak about Bhagavan’s
Chapter 317-6(3) (Shiva’s
Greatness)
‘Sanatkumara said, “Hearing his words, he was filled with great surprise.
He spoke to Upamanyu, the serene and great sage.”’
‘Vaasudeva said, “O Indra among brahmanas! You are blessed. Who is there
who can match you in achievements? The lord of devas is always present
near you, in your hermitage. O tiger among sages! Bhagavan Shiva shows
himself to you. When will he show me his favours?”’
‘Upamanyu replied, “O Purushottama! There is no doubt that within a short
period of time, Mahadeva will show his favours and you will be able to see
him. In the sixteenth month, you will obtain excellent boons from
Maheshvara and his wife. O Hari! Why will the divinity not bestow a boon
on you? Because of your praiseworthy qualities, you are always worshipped
by all the devas. O Achyuta! I will tell you about something you should
faithfully perform japa with. As a result of the powers of the japa, you will
truly be able to see Shankara. From Maheshvara, you will obtain a son who
will be like you in strength. O Hari! For japa, the king of mantras is ‘AUM
Namo Shivaya’. It is divine and bestows everything that is desired. It
bestows objects of pleasure and emancipation.”’
‘Sanatkumara continued, “O ascetic! As they conversed about Shiva’s
accounts, eight days passed as if it was but a muhurta.1148 When the ninth
day arrived, the sage performed his diksha.1149 He taught him Sharva’s
great Atharvashirsha mantra. He grew matted hair and then immediately
shaved it. He controlled himself and tormented his body through austerities,
standup on the big toes of his feet and raising his arms upwards.
Parameshvara was satisfied in the sixteenth month. Along with Parvati,
Shambhu showed himself to Krishna. The three-eyed divinity,
Chandrashekhara, was with Parvati. He was being praised by Brahma and
the others. He was being worshipped by crores of siddhas. He was attired in
divine garlands and garments. Gods and asuras devoutly prostrated
themselves before him. They prostrated themselves before the one who was
specially adorned with many kinds of ornaments. Mahesha was beautiful
and was full of every kind of wonder. He was without birth and without
decay. The lord was content and many ganas and his two sons were with
him. On seeing him, Shri Krishna’s eyes dilated in wonder, and he joined
his hands in salutation. Seeing Shankara in this way, he was delighted and
enthusiastically prostrated himself. He praised him with many kinds of
hymns, using eloquent words, and worshipped him. He lowered his
shoulders and praised the lord of devas, using his one thousand names. At
this, devas, gandharvas, vidyadharas and giant uragas showered down
flowers, using agreeable words to applaud him. Bhagavan, affectionate
towards his devotees, glanced towards Parvati’s face. With his energy
spreading all around him, the satisfied Rudra spoke to Keshava. Shri
Mahadeva said, ‘O Krishna! I know that you are my devotee. You are
always firm in following my vows. Ask for sacred boons from me, even if
they are extremely difficult for those in the three worlds to obtain.’ Hearing
his words, Krishna lovingly joined his hands in salutation. He repeatedly
prostrated himself properly and replied to Shambhu Sarveshvara. Krishna
replied, ‘O lord of devas! O Mahadeva! I will ask for eight excellent boons
from you. O lord! O Maheshvara! You have already thought of them. Let
my mind always be fixed in your dharma. Let my fame be great and firm.
Let me always be near you. Let me always have constant devotion towards
you. Let my sons have ten sons each. Let all my enemies, insolent about
their strength, be killed in battle. O lord! Let me never suffer dishonor from
any enemy. Let me be extremely loved by all the yogis. O lord of devas! I
prostrate myself before you. Please grant me these eight boons. You are
Sarveshvara and in particular, you are my lord.’ Hearing his words,
Bhagavan Bhava told him, ‘All this will happen.’ The wielder of the trident
spoke to him again. ‘You will have an extremely strong and valiant son,
named Samba. The sages cursed the Samvartaka sun1150 that he would be
born as a human. He is the one who will become your son. You will get
everything you have asked for.’ In this way, Shri Krishna obtained all the
boons from Parameshvara. He used many kinds of fires and hymns to
satisfy him. Parvati Shivaa, affectionate towards her devotees, was satisfied.
She spoke to the great-souled Vaasudeva, the ascetic who was Shambhu’s
devotee. Parvati said, ‘O Vaasudeva! O immensely intelligent one! O
Krishna! O unblemished one! I am satisfied with you. Accept agreeable
boons from me, ones that are extremely difficult to obtain on earth.’
Hearing Parvati’s words, the descendant of the Yadu lineage was pleased in
his mind. Full of devotion, he replied. Shri Krishna said, ‘O Devi! If you
are pleased with me and if you wish to bestow a boon on me because of my
austerities, through that truth, let me never have any hatred in my mind
towards brahmanas. Let me always worship brahmanas. Let my mother and
father always be satisfied with me. Wherever I go, let me always be kind
towards all beings and serve them. Since I have seen you, let pleasant
offspring be born in my lineage. Let me satisfy Indra of the gods and other
devas with hundreds of sacrifices. Let me always honour thousands of
mendicants and guests. Let them always have food at my home, with the
food purified by devotion. Let my relatives always be happy and restrained.
O Devi! Let me have thousands of wives and let them love me more than
their own lives. O Shankari! Through your favours, let my love for them
never diminish. In this world, let my parents always be truthful in speech. O
Parvati! Through your favours, let me obtain these and other excellent
boons.’ Hearing his words, Devi was surprised. She told him, ‘It will be this
way. You will be fortunate for eternity and will obtain all your wishes.’
Having shown Krishna her compassion and having given him these boons,
Parvati and Parameshvara vanished from the spot.”’
‘“O lord among sages! Krishna thought that he had been successful in his
objective. He quickly went to the sage Upamanyu’s excellent hermitage.
The slayer of Keshin1151 lowered his head down and prostrated himself
before the sage. He told Upamanyu everything that had happened. He said,
‘O Janardana! Other than Sharva, who in this world can be the great lord of
donations, or extremely impossible to tolerate when he is enraged? There is
no one like Shambhu in jnana, austerities, valour, stability and status. O
Govinda! Hear about the divinity’s prosperity and great fame.’ Hearing this,
he was filled with faith and became devoted to Shambhu. He asked the lord
among sages about Shiva’s greatness. Upamanyu said, ‘Earlier, in Brahma’s
world, Bhagavan Shankara was praised with one thousand names by the
great-souled Brahma, the yogi who holds a staff. Those who follow
samkhya sing these names, which are like a large glossary. Though men
many find this difficult to understand, this hymn bestows everything they
desire on them. O Krishna! Return happily to your home and always
remember Shankara. O son! You will always be foremost among the chief
devotees of Shiva.’ Thus addressed, Vaasudeva prostrated himself before
the lord among sages. Remembering Shambhu in his mind, Keshava left for
Dvaraka.”’
‘“In this way, Krishna worshipped Shankara, who brings welfare to the
worlds. O best among sages! He was successful and could not be defeated
by anyone. In that way, Rama, Dasharatha’s son, devoutly worshipped
Shiva. O best among sages! He was successful in his objective and was
victorious everywhere. O sage! In earlier times, after performing extremely
extensive austerities on a mountain, Rama obtained Shiva’s bow and arrows
and supreme and excellent jnana. He constructed a bridge across the ocean,
killed Ravana and his companions and obtained Sita back. Returning home,
he enjoyed the entire earth. In that way, Bhargava Rama worshipped the
lord through austerities. Miserable when the kshatriyas killed his father, he
worshipped Sharva and obtained a sharp battle axe. Having pleased
Parameshvara, he used that to exterminate kshatriyas twenty-one times. He
became invincible and immortal. Even now, siddhas and charanas see the
store of austerities, constantly worshipping the lingam. Rama is there on
Mount Mahendra, engaged in austerities. At the end of the kalpa, he will
again reside in the abode of the rishis. Because of the hardships he suffered
earlier, the ascetic Devala, Asita’s younger brother, seized the foundation of
the world and was cursed by Purandara. The ascetic got his stability back
by worshipping the lingam that bestows dharma and satisfies desires,
countering adharma. As the consequence of a curse imposed by Vasishtha,
Gritasmada, the son of Chakshusha Manu, became a deer in the desert
regions. He roamed around in Dandakaranya, alone. However, along with
Pranava, in his heart, he devoutly remembered Shiva at the time of his
death. Therefore, after dying, he became a deer-faced gana. He overcame
the curse and obtained freedom from old age and death. Shankara showed
him his affection and made him Lambodara’s1152 constant companion.
Sharva bestowed on Gargya moksha, which is extremely rare on earth; the
ability to visit all the great kshetras,1153 as he willed; knowledge about
time; great prosperity; eternal skill in the words of the four Vedas; and one
thousand sons who were his equals. This is what Shiva gave him. Parashara
was an Indra among yogis who satisfied the wielder of Pinaka. He gave him
Vedavyasa, who was free from old age and death, as a son. Mandavya was
fixed on the top of a stake for a million years.1154 Shankara released him
and gave him life. There was a poor brahmana. He kept his son, Galava,
who had earlier been a householder, in his guru’s house. Keeping him in the
sage’s house, whenever a mendicant arrived at the house for alms, he1155
hid himself. He told his wife, ‘We are poor and there is nothing we can
give. Please tell them that your beloved cannot be seen. We reside in this
house. What will we offer to a guest?’ On one occasion, a guest arrived,
suffering from hunger and thirst. He asked her, ‘Where has your husband
gone?’ She replied, ‘My husband cannot be seen now.’ The rishi possessed
divine insight and got to know the truth. He said, ‘The brahmana who has
hid himself inside the house will die.’ Permitted by Vishvamitra, the son,
Galava, returned home and heard about the extremely terrible curse from
his mother. According to the rites meant for Shambhu, he worshipped the
divinity, Shankara. When he left the house, remembering Shankara in his
heart, the son saw the father, who joined his hands in salutation and said,
‘Because of Mahadeva’s favours, I have been successful, as a result of what
you did. I possess wealth and sons. Though I died, I have been brought back
to life again.’ I have told you this. I am incapable of speaking about
Shambhu’s qualities, briefly or in detail. Even Shesha’s mouths1156 will
not be adequate for that.”’
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Chapter 318-6(4) (The Power of
Shiva’s Maya)
The sages said, ‘O father! O immensely fortunate one! O immensely
intelligent one! O father! You are blessed. You have made us hear about
Shambhu’s wonderful account, which bestows devotion. Following the
questions Vyasa asked, please tell us about Shambhu’s account again. You
know everything. You are Vyasa’s disciple. You are learned about Shiva’s
tattva.’
Suta replied, ‘This is exactly what my guru, Vyasa, asked the omniscient
lord of sages, Sanatkumara, who was devoted to Shiva and was born from
Aja.’1157
‘Vyasa said, “O Sanatkumara! O omniscient one! You have made me hear
an auspicious account about Mahesha Shankara, who indulges in many
kinds of pastimes. Please tell me again, especially about Mahadeva’s
greatness. O father! When I hear about this, my great devotion increases. In
his greatness, Shambhu indulges in many kinds of pastimes. Lacking jnana,
who are the people who have been deluded by his maya?”’
‘Sanatkumara answered, “O Vyasa! O immensely intelligent one! Listen to
Shankara’s account, which brings happiness. As soon as one hears about it,
devotion towards Shiva is generated. Shiva is Sarveshvara. He is the
divinity who is in all atmans. He witnesses everything. The entire universe
is pervaded by his greatness. The supreme Shiva is embodied in the atmans
of Brahma, Vishnu and Ishvara. He is said to be the one who is in the
atmans of all beings. He has three manifestations and is in the form of the
lingam. There are eight species of devas.1158 Humans constitute the ninth.
There are five types of inferior species. Hence, there are fourteen altogether.
All the fourteen classes of beings, in the past, the present and the future, are
created by Shiva, flourish because of him and dissolve into him. For
Brahma, Indra, Upendra,1159 Chandra, devas, danavas, serpents,
gandharvas, humans and all the others, he is the one who is the relative and
the friend, the acharya. He is the one who protects. He is the learned
guru.1160 He is a kalpadruma.1161 Shiva is held to be the brother, the
father and the mother. Everything is full of Shiva. He is himself present in
men. He is the one who should be known. He is greater than the greatest. It
is impossible to describe anything that is superior to him. O sage! His maya
is supreme and divine and pervades everything. Everything in the universe,
devas, asuras and humans, is controlled by it. Vishnu and other strong and
valiant ones have all suffered on account of desire, which is powerful and
arises in the mind, functioning as an aide.1162 As a result of the power of
Shiva’s maya, Hari was deluded by desire. O lord among sages! There are
many occasions when he caused outrage to the wives of others. Indra, the
lord of the gods, was deluded by Goutama’s wife.1163 The evil-souled one
committed a sin and was cursed by the sage. Pavaka, the best in the
universe, was deluded by Shiva’s maya. As a result of his pride, he came
under the subjugation of desire and had to be saved.1164 As a result of
Shiva’s maya, the breath of the universe was deluded by pride.1165 In
earlier times, Vyasa was conquered by desire and had intercourse with the
wives of another.1166 Martanda, with the fierce rays, was deluded by
Shiva’s maya. When he saw a mare, he was overwhelmed by desire and
quickly assumed the form of a horse.1167 Chandra was deluded by Shiva’s
maya and succumbed to desire. He abducted the guru’s1168 wife and was
eventually saved by him. Earlier, Mitra and Varuna engaged in terrible
austerities. But the two sages were deluded. They were deluded by Shiva’s
maya. They saw the young Urvashi and lusted after her. Mitra released his
semen in a pot and Varuna in the water. Vasishtha thus originated from a pot
and was Mitra’s son. Agastya was born from Varuna and has the radiance of
vadavagni.1169 Daksha, Brahma’s son, was deluded by Shambhu’s maya.
In earlier times, along with his brothers, he desired to enjoy his own
sister.1170 There are several occasions when Brahma was deluded by
Shiva’s maya. Overwhelmed by desire, he wished to enjoy his own
daughter1171 and those of others. Chyavana, the great yogi, was deluded by
Shiva’s maya. Full of desire, he enjoyed Sukanya.1172 Deluded by Siva’s
maya, Kashyapa was filled with desire. In earlier times, in his delusion, he
asked for King Dhanvan’s daughter. Deluded, Garuda desired to abduct the
maiden Shandili.1173 When he was detected, his wings were instantly burnt
down. On seeing a woman, the sage Vibhandaka succumbed to desire. As a
result of Shiva’s command, Rishyashringa was born to him a son, through a
doe.1174 The sage Goutama’s mind was deluded by Shambhu’s maya. He
saw Sharadvati naked and was agitated. His semen oozed out. The sage
collected it in a wooden vessel.1175 Drona, supreme among those who
wielded weapons, was born from that pot. Parashara, the great yogi, was
deluded by Shiva’s maya. He amused himself with Matysodari,1176 the
daughter of a fisherman. Vishvamitra was deluded by Shiva’s maya. O
Vyasa! Overcome by desire, he sported with Menaka in the forest. With his
intelligence destroyed, he had a conflict with Vasishtha. However, as a
result of Shiva’s favours, he became a brahmana. As a result of Shiva’s
maya, Ravana, Vishrava’s son, was filled with desire. Evil in intelligence
and deluded, he abducted Sita and was killed. The supreme sage,
Brihaspati, was deluded by Shiva’s maya. Succumbing to this, he had
intercourse with his brother’s wife and Bharadvaja was born.1177 Such are
the powers of the maya of the great-souled Shankara. O Vyasa! I have
described it to you. What else do you wish to hear?”’
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Chapter 319-6(5) (Major Sins)
‘Vyasa said, “O illustrious one! O Brahma’s son! I prostrate myself before
you. Living beings engage in sins. As a consequence, they suffer in great
hells. Please tell me about this.”’
‘Sanatkumara replied, “Living beings engage in sins. As a consequence,
they suffer in great hells. I will tell you about this briefly. Listen attentively.
There are four kinds of activities that are mental sins—hankering after the
wives of others; hankering after the possessions of others; thinking about
causing them harm; and turning one’s mind to tasks that should not be done.
There are four kinds of activities that are sins associated with speech—
incoherent talk; uttering falsehoods; speaking disagreeable words; and
calumny behind a person’s back. There are four kinds of activities that are
physical sins—eating what should not be eaten; violence; engaging in false
tasks; and seizure of someone else’s possessions. In pursuit of the three
objectives,1178 these are spoken of as the twelve activities. I will again
speak about differences between them and about the infinite consequences
that result. Mahadeva is the one who enables a person to cross over the
ocean of samsara. A person who hates him commits an extremely great sin
and goes to the ocean that is hell. Those who criticize jnana about Shiva,
ascetics, gurus and parents are mad and proceed to the ocean that is hell.
There are six great sins, and they are said to lead to infinite consequences—
criticizing Shiva; criticizing the guru; reviling jnana about Shiva; stealing
objects that belong to devas; destroying objects that belong to brahmanas;
and foolishly stealing texts that contain jnana about Shiva. O supreme
among sages! There are other extremely great sins—not honouring Shiva’s
worship when one sees it being planned; not bowing down, worshipping
and praising when one sees Shiva’s lingam; not making these efforts,
without any suspicion; not remaining there happily; in a guru’s presence,
not offering upachara in front of Shiva; on a parva day, not cleaning a place
where worship is to be performed; not helping gurus in the proper way
when they are engaged in rites; abandoning conduct that befits Shiva’s
devotee; hatred of Shiva’s devotees; writing about jnana concerning Shiva,
or studying it, without due worship; not following the norms while
donating; hearing incorrect pronunciation; sporting in avarice; following
niyamas that reflect wicked jnana; wilfully sleeping in a spot that has not
been cleaned; ignoring accounts that concern jnana about Shiva and
speaking about other things; having made a truthful pledge, not observing it
and donating; behaving in an impure way; speaking or hearing about
Shiva’s account in an impure place; desiring to hear the sacred texts without
worshipping the guru first; not serving him with faithful sentiments, even
when instructed to do so; not honouring his words and answering back
instead; ignoring and not undertaking the guru’s tasks when they are
difficult to implement; committing the sin of abandoning the guru when he
is incapacitated and suffering, is abroad, or has been overwhelmed by
enemies; showing disrespect to his wife, sons and friends; and not
following the guru’s excellent instructions about dharma. It is said that all
these deeds are equal in impact to an act of criticizing Shiva. There are five
great sins—killing a brahmana; addiction to liquor; theft; violating the
guru’s bed; and associating with those who commit such acts. Out of anger,
greed, fear or hatred, if a person kills a brahmana, or hurts him with words
that pierce the inner organs, he is said to kill a brahmana and is a great
sinner. If a man invites a brahmana and having given him something, takes
it back, or if he abuses him even when he is innocent, such a person
becomes the slayer of a brahmana. As a result of pride in his learning, if a
person robs a brahmana of his energy, or ignores him in the midst of an
assembly, such a person is described as the killer of a brahmana. As a result
of attributing false qualities to himself, if a person forcibly abuses and
restricts the qualities of a brahmana, he becomes the killer of a brahmana.
Like a bull overwhelming a cow, if a person does not honour brahmanas
and gurus first and causes impediments in this, he is spoken of as the killer
of a brahmana. Having given cattle or land to a deva or a brahmana, if a
person takes it back, he is said to be the killer of a brahmana and is
destroyed over time. If a person unlawfully takes away the property of
devas and brahmanas, it should be known that is a sin equal to the killing of
a brahmana. There is no doubt about this. Having studied the Vedas and
jnana about the brahman and Shiva, if a brahmana abandons it, he is foolish
and commits a sin equal to the sin committed by a drunkard. Abandoning
vratas, niyamas of the grihya sutras,1179 worship and the five daily
sacrifices are sins equivalent to the sin of drinking liquor. There are terrible
sins that are equal to the sin of killing a brahmana—abandoning the father
and the mother; bearing false witness; uttering falsehoods to brahmanas; the
eating of flesh by Shiva’s devotee; eating food that should not be eaten;
killing innocent beings in the forest; not using wealth given by virtuous
people for brahmanas and dharma; and setting fire to paths used by cows,
forests and villages. There are sins said to be equal to the sin of stealing
gold—taking away the possessions of those who are poor; a brahmana
knowingly selling a man or a woman, an elephant, a horse, a cow, land,
silver, garments, herbs, juices, sandalwood, aloe, camphor, musk and silken
garments, unless this is done at the time of a calamity; and stealing
something that has been left in trust. There are sins regarded as equal to the
sin of having intercourse with a guru’s wife—not bestowing a daughter
ready for marriage on a groom who is her equal; having intercourse with the
wife of a son or a friend, or with a sister; exercising force against a maiden;
having intercourse with a terrible and intoxicated woman; and having
intercourse with a woman from one’s varna.1180 I have spoken about major
sins. Now hear about minor sins.”’
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Chapter 320-6(6) (Different Types
of Sins)
‘Sanatkumara said, “Stealing a brahmana’s possessions; violating the
principles of daya;1181 excessive pride; excessive rage; insolence;
ingratitude; extreme addiction to material objects; niggardliness; jealousy
towards the virtuous; intercourse with another person’s wife; defiling a
virtuous maiden; becoming a parivetta or parivitti,1182 bestowing
daughters on either and engaging them for sacrifices; destroying trees and
flowers in Shiva’s beautiful hermitage; causing the least bit of difficulty to
those who reside in that hermitage; stealing servants, followers, animals,
grain, wealth, metals, or defiling crops, animals and water; selling
sacrificial pavilions, groves, waterbodies, wives and sons; selling rites
connected with visiting tirthas, fasting, vratas and upanayana; earning
wealth and subsistence through women; being excessively subservient to
women; not protecting women; using deception to have intercourse with
women; not repaying a debt when the time arrives; charging interest on
grain lent; accepting riches from those who are condemned; earning a living
through trade in condemned objects; constantly using a bull as a mount in a
forest, or in uneven territory; ucchatana and abhichara;1183 accepting grain
as a gift; selling services as a physician; starting good rites only for the sake
of the palate, desire or enjoyment; studying only the root texts of the Vedas
and not the jnana innate in them; abandoning vratas meant for brahmanas
and others and adopting other kinds of conduct; following wicked texts;
indulging in dry debates; criticizing devas, the fire, the guru, virtuous
people, brahmanas, and directly or indirectly, the king and his
representatives; abandoning worship of devas and ancestors; abandoning
one’s own tasks; being wicked in conduct; being a non-believer; always
engaging in sin, being untruthful in speech; having intercourse on parva
days, during the day, with animal species, or with a woman who is going
through her period; depositing semen in water or in a place other than a
vagina; shattering the hopes of wives, sons and friends who arrive; speaking
disagreeable words to people; being cruel; violating contracts; destroying
ponds, wells and stores of juices; and serving different kinds of food to
people seated in the same row—these are said to be minor sins. Men and
women who commit them are sinners.”’
‘“There are other such sins too. I will tell you. Listen. It is said that men
who harm cows, brahmanas, maidens, the master, friends and ascetics go to
hell. There are those who oppress wives of others, hanker after the objects
of others, steal the possessions of others and always use false measures in
weighing. There are those who cause misery to brahmanas by striking them
or uprooting them. There are brahmanas who are bound to desire, drinking
liquor and serving shudra women. There are cruel men who love violence
and are addicted to sin. There are those who use rites like donations and
sacrifices to earn a living. There are those who release urine and excrement
in cow pens, in the fire, in water, under the shades of trees, in gardens and
in temples. There are those who shamelessly drink liquor in hermitages and
palaces. Like snakes, there are those who seek out the weak points of
others. There are those who use bamboos, bricks, blocks of wood, horns
and stakes to obstruct the path or transgress the boundaries of others. There
are those who use deceit to rule and engage in deceitful acts. There are
those who are fraudulent in dealing with cooked food and garments or are
fraudulent in judicial disputes. There are those who buy and sell bows,
weapons and stakes. There are those who are extremely cruel towards
servants and treat animals badly. There are those who listen softly to lies
that are spoken. There are those who are fraudulent, fickle and deceitful,
causing harm to masters, friends and gurus. There are those who do not
offer food to wives, sons, friends, children, the aged, the emaciated, the
afflicted, servants, guests and relatives, but eat themselves. There are those
who eat sweet food themselves, without giving it to brahmanas. It should be
known that their cooking is in vain, and they are censured by those who
know about the brahman. There are those who themselves adopt niyamas
but discard them because they cannot conquer their senses. There are those
who resort to sannyasa but return to the state of being a householder. There
are those who disfigure Hara’s image. There are cruel ones who strike cows
and repeatedly crush them. In doing this, they never ignore the ones that are
weak and not nourished. They use them as mounts and impose exceedingly
heavy burdens on them. They yoke them without giving them food and do
not unyoke them. Cows and bulls suffer from wounds as a result of bearing
burdens and are afflicted by hunger. But they do not rear them with care.
Such people are said to be the killers of cattle and go to hell. There are
sinners who castrate bulls and others and use young cows as mounts. These
men are great sinners and go to hell. Suffering from hunger and thirst and
full of hope, a guest may arrive at the house. On their own, others may also
come to the house. They may be dejected and may desire food. They may
be young, aged, emaciated and distressed. If a foolish person does not show
compassion towards them, he will go to the ocean known as hell. Like
relatives who return from a cremation ground, the possessions in the house
return. However, a person’s good and bad deeds follow him, wherever he
goes. A worst among brahmanas is a person who rears goats, sheep and
buffaloes, earns a living from astrology, or is the husband of a vrishali.1184
Such a person is like a shudra. One who resorts to the mode of subsistence
indicated for a kshatriya also goes to hell. Princes who become artisans,
blacksmiths, physicians or goldsmiths and deceitful servants are said to go
to hell. A king who wilfully imposes inappropriate and excessive taxes and
a man who loves the imposition of punishment are cooked in hell. If the
subjects in a king’s kingdom suffer on account of bribery, nepotism,
favouritism and theft, the king is cooked in hell. If brahmanas accept from a
king who does not follow the law, it is certain that they will proceed to a
terrible hell. If a king seizes the possessions of brahmanas illegally and
gives these to his subjects, he is also cooked in hell. Those who have
intercourse with the wives of others and terrible thieves are sinners. A king
who always engages in intercourse with the wives of others is a sinner. If a
king cannot differentiate between a thief who is not in the form of a thief
and takes a person who is not a thief to be a thief, killing the latter, goes to
hell. Even if a person steals a small quantity of the following objects, to
enjoy them himself and out of greed, he is certain to go to hell—ghee, oil,
food, drink, honey, flesh, sura, asava,1185 molasses, sugarcane, vegetables,
milk, curd, roots, fruits, grass, wood, leaves, flowers, herbs, footwear, an
umbrella, a cart, a seat, a kamandulu, copper, tin, lead, weapons, conch-
shells and other products from the water, medicines, bamboo, other
household articles, wool, cotton, silk, yarn, threads, coarse and fine
garments and other many kinds of similar articles. There is no doubt that
men who steal the possessions of others, even if the item is as small as a
mustard seed, go to hell.”’
‘“A man who commits such sins subsequently crosses over and suffer
physical hardships for everything that he has done. As a result of Yama’s
command, he goes to Yama’s world in his physical body. Such men are
extremely miserable as they are conveyed there by Yama’s exceedingly
terrible messengers. Dharmaraja1186 is said to be the chastiser for devas,
inferior species and humans who commit acts of adharma, imposing many
kinds of extremely terrible punishment. There are those who follow
niyamas and observe good conduct, transgressing a little because they are
distracted. The learned know that the guru imposes prayashchitta1187 for
them, not Yama. The king is said to be the chastiser for those who have
intercourse with the wives of others, for those who are thieves and for those
who violate law. However, for those who are hidden, it is said to be
Dharmaraja. Therefore, for every sin, one should perform prayashchitta. If
it is not enjoyed, it will not be exhausted, even in hundreds of crores of
kalpas. If the act has been undertaken by one’s own self, or if one approves
of such an act when it is done by others, whether in thoughts, words or
deeds, one has to reap the fruits of the sin.”’
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Chapter 321-6(7) (Yama’s
Messengers and the Path to Hell)
‘Sanatkumara said, “As a result of committing the four types of sins,1188
men go to Yama’s world. All embodied entities enter that terrible place,
which causes fear. This is known to be true for all beings, those in the
womb, those being born, children, young people, those who are middle-
aged, men, women, eunuchs and others with life. Chitragupta1189 and all
the others, with Vasishtha as the chief, reflect on good and bad deeds
committed by those with bodies. There is no one with life who does not go
to Yama’s eternal abode. Any deed committed must certainly be enjoyed.
One should think about this. There are those who perform auspicious deeds,
amiable in disposition and full of compassion. Such men enter Yama’s
abode through a tranquil eastern gate. There are those who have committed
sins. They are sinners and have never donated. They enter Yama’s abode
through the terrible southern gate. Vaivasvata’s1190 city has many different
forms and is known to extend for eighty-six thousand yojanas. For men who
perform auspicious deeds, it appears to be near.”’
‘“However, sinners have to tread along a terrible path for a long distance to
go there. The path is covered with sharp thorns and strewn with sand. It is
constructed with sharp stones that are as sharp as a razor’s edge. In some
places, sinner have to tread along a path that is covered in mud, with darbha
grass that is like iron needles, lacerating the thighs. In other places, they
travel along uneven slopes, covered with mountains and trees. As they
travel along a path covered with burning coal, they are miserable. In some
places, there are uneven cavities. In others, there are rocks that are difficult
to cross. There is hot sand and sharp spikes. Sometimes, there are clumps of
bamboos, with extensive branches. With difficulty, they travel along a path
enveloped in darkness, searching for anything as support. In some places,
there are heaps of sharp iron lumps. Sometimes, there is the fire of a forest
conflagration. Sometimes, there are heated boulders. In other places, there
is no heat, and the place is full of ice. Sometimes, they sink into sand that
extends all the way up to the neck. Sometimes, there are stretches of
polluted water. Sometimes, there is burning excrement. Sometimes, there
are extremely terrible lions, wolves, tigers and gnats. Sometimes, there are
terrible leeches and sometimes, there are pythons. Sometimes, there are
terrible flies and sometimes, there are venomous snakes. There are herds of
strong and crazy elephants that crush everything. As they travel along the
path, they are pierced and wounded by the sharp fangs of boars, the sharp
horns of buffaloes, all kinds of predatory creatures, terrible dakinis1191 and
fierce rakshasas. As they travel, they suffer from extremely terrible
diseases. In every direction, they are pierced by great showers of arrows.
Lightning descends on them and there are terrible showers of meteors. They
are burnt by showers of blazing coal. They are shrouded in large showers of
dust and weep. They are repeatedly terrified by the terrible thunder of
gigantic clouds. From every direction, showers of sharp weapons mangled
them. As they travel, they are drenched with large showers of acid rain.
There are rough, harsh and exceedingly cold winds. They are struck from
every direction and dried up and shriveled. Such is the horrible path,
without any kind of food or support. It is impassable and, in every direction,
there is no water. It is long, uneven and desolate, without any kind of
support. It is enveloped in darkness. Without any support, all the wicked
ones have to undergo hardships along this path. Yama’s messengers are
extremely horrible and forcibly carry out his command, conveying all
embodied beings who are foolish and have committed sins, along this. A
sinner is alone, under the control of someone else, without any friends and
relatives. He repents his own deeds and weeps repeatedly. He becomes a
naked preta,1192 with parched throat, lips and palate. He is not at peace and
is scared and terrified. He is burnt and suffers from hunger. Some men are
bound to chains, with their legs extended upwards. Yama’s messengers
forcibly drag them along. For some, the heads hang over the chests. As they
are dragged along, they are extremely miserable. Some have nooses around
their hair and are dragged along with ropes. Some embodied beings are
dragged along with stakes affixed to their foreheads. They hang downwards
and are dragged along a path strewn with thorns and burning coal. Some
have their hands tied behind them and are struck in their stomachs. Some
are covered with chains, and others have nails in their hands. Others travel
miserably, with nooses around their throats dragging them. There are others
who are dragged with ropes, with stakes impaled in their tongues. Others
are dragged with ropes inserted in their noses. Still others are dragged with
ropes inserted into their shattered foreheads and lips. For some, the tips of
the hands and feet are severed. For others, ears, lips and noses are severed.
For some, penises and testicles are cut off. For others, limbs are mangled,
and joints are broken. They are struck with spikes and pierced with arrows.
They run around here and there, screaming, without any support. They are
repeatedly struck with iron clubs and staffs. There are many kinds of
terrible thorns, blazing in radiance like the sun. They are mangled with
catapults and exude pus and blood. Incapacitated, men are dragged along,
through worms and excrement. They are hungry and thirsty and beg for
water and food. They desire shade and suffer from cold and fire. Men who
have never donated travel in this way, seeking happiness. But those who
have donated get food and happiness as they travel to Yama’s abode.”’
‘“In this way, conveyed through miseries, they reach the city of pretas. The
messengers make the announcement and present them before Yama. Yama
honours those who have performed auspicious deeds. He welcomes them
and lovingly offers them a seat, padya and arghya. ‘You are blessed and
great-souled. You have acted in accordance with the nigama texts. As a
result of your good deeds, you are entitled to divine happiness. Ascend
divine vimanas. Be adorned and enjoy yourself with divine women. Go to
sparkling heaven, which is full of every object of desire. Having enjoyed
great objects of pleasure there, your good deeds will be exhausted. You will
then return here again, to enjoy whatever minor bad deeds you may have
done.’ He treats men who have dharma in their atmans like friends, like his
own self. They see Dharmaraja’s amiable face. However, those who have
performed cruel deeds see his terrible face, with fangs and a cruel face, with
his eyes knit and his eyebrows furrowed. His hair stands up and he has a
large beard. His lips quiver. He possesses eighteen arms and is angry. He
resembles a mass of black collyrium. He holds every kind of weapon and
strikes with every kind of staff. He is astride a giant buffalo and his eyes are
like blazing fire. He wears red garlands and garments, and he is as tall as
the giant Meru. His voice is like the thunder of a cloud at the time of
dissolution, as if he is about to drink up the giant ocean. It is as if he is
devouring large mountains and vomiting fire. Mrityu1193 stands near him,
as radiant as the fire of destruction. The Destroyer is terrible, resembling
black collyrium. Yama has other companions, Mari, the fierce Mahamari
and the terrible Kalaratri.1194 There are many kinds of diseases, leprosy
and others, terrible and with many different forms. They hold javelins,
spears, goads, nooses and chakras in their hands. They are fierce, with
snouts that are as tough as the vajra. They hold razors, quivers and bows.
All of them are terrible and extremely valiant, wielding many kinds of
weapons. There are innumerable such extremely valiant ones, resembling a
mass of black collyrium in hue. All of Yama’s messengers are terrible and
all of them have upraised weapons in their hands. Terrible to behold, he is
surrounded by all of these. Sinners see Yama and the terrible Chitragupta.
Yama severely reprimands those who have committed sins. The illustrious
Chitragupta uses words of dharma to make them understand.”’
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Chapter 322-6(8) (Description of
Hell)
‘“Chitragupta says, ‘O perpetrators of wicked deeds! You have stolen
objects that belong to others. Proud of your beauty and valour, you have
molested the wives of others. You will have to enjoy whatever deeds you
performed. Therefore, why did you commit wicked deeds that have led to
this calamity? What is the point of lamenting now? As a result of your own
deeds, you will have to suffer. You will have to enjoy the fruits of your own
deeds. This is not the fault of someone else.’”’
‘Sanatkumara continued, “In this way, those who have committed terrible
deeds and proud and strong kings who have perpetrated evil acts, reach his
presence. Full of rage, Chitragupta, the great lord, speaks to them.
Knowledgeable about dharma, he instructs them about Yamaraja’s
instructions.”’
‘“Chitragupta says, ‘O wicked kings! You were wicked in conduct and
made your subjects suffer. A kingdom is for a short period of time. Why did
you commit these wicked deeds? You were deluded in your enjoyment of
the kingdom and used illegal force against subjects. O kings! You will now
enjoy the fruits of the punishment you exercised. Where is the kingdom
now? Where is the wife, for whom, you performed those inauspicious acts?
Abandoning all of them, you are stationed here, alone. I can see that the
army you used to crush subjects has been destroyed. How will you now
engage with Yama’s messengers?’”’
‘Sanatkumara said, “In this way, Yama uses many kinds of words to make
the kings understand. They are silent and stand there, lamenting their own
deeds. In this way, Dharmaraja Yama instructs the kings about their dharma.
For the sake of purifying the mire of their sins, he speaks to the
messengers.”’
‘“Yama says, ‘O Chanda! O Mahachanda! Use your force to seize these
kings. Gradually restrain and purify them in the fire of hells.’”’
‘Sanatkumara said, “At this, they quickly seize the kings by their legs. They
whirl them around with great force and fling them down. They seize them
again and hurl them with great force against hot slabs of stone. They
tremble like great trees stuck by the force of the vajra. Such a person exudes
blood through his ears and is mangled. The embodied creature always loses
his consciousness and is rendered immobile. When he is touched by the
wind, he regains his life again. After this, to purify his sins, he is flung into
the ocean of hell. Under the earth, there is the seventh nether region of Tala,
the region below it being enveloped in darkness.1195 There are twenty-
eight layers of hell there. The first layer is known as Ghora. Sughora is
below it. After Atighora and Mahaghora, Ghorarupa is the fifth. The sixth is
known as Talatala and the seventh is Bhayanaka. The eighth is Kalaratri and
the ninth is Bhayotkata. The tenth, Chanda, is below that and the eleventh,
Mahachanda, is below that. The next are said to be Chandakolahala,
Prachanda, Chandanayika, Padma, Padmavati, Bhita, Bhima and
Bhishananayika. They are terrible and even more terrible, with Vajra as the
twentieth. After this, there are Trikona, Panchakona, Sudirgha, Akhilartida,
Sama, Bhimabala and Ugra, with Diptapraya as the last. These are said to
be the names of the terrible layers of hell. Each of the twenty-eight is meant
to cause pain to sinners. It should be known that for each of these layers,
there are five main hells. Hear about the names of the hells that correspond
to each layer. The first is Rourava, where embodied beings cry. They suffer
great hardships in Maharourava and weep in1196 Mahanta. After this, there
are Shita and Ushna. These are said to be the five main hells in the first
layer. In the second layer, they are said to be Sughora, Sumahatikshna,
Sanjivana, Mahatamas and Viloma. In the third, they are Vilopa, Kantaka,
Tivravega, Karala and Vikarala. In the fourth, they are Prakampana,
Mahavakra, Kala, Kalasutra and Pragarjana. In the fifth, they are
Suchimukha, Suneti, Khadaka, Suprapidana and Kumbhipaka. In the sixth,
they are Supaka, Krakacha, Atidaruna, Angararashi-bhavana and Meru. In
the seventh, they are Asrikprahita, Tikshnatunda, Shakuni, Mahasamvartaka
and Kratu. In the eighth, they are Taptajantu, Pankalepa, Gratimamsa,
Trapudbhava and Ucchvasa. In the ninth, they are Sunirucchvasa, Sudirgha,
Kutashalmali, Durishta and Sumahavada. In the tenth, they are Pravada,
Supratapana, Megha, Vrisha and Shalma. In the eleventh, they are
Simhanana, Vyaghranana, Gajanana, Shvanana and Sukarananana. In the
twelfth, they are Ajanana, Mahishanana, Ghukanana, Kokanana and
Vrikanana.1197 In the thirteenth, they are known as Graha, Kumbhi, Nakra,
Sarpa and Kurma. In the fourteenth, they are known as Vayasa, Gridhra,
Uluka, Halouka and Shardula. In the fifteenth, they are Kratha, Karkata,
Manduka, Putivakra and Raktaksha. In the sixteenth, they are Putimrittika,
Kanadhumra, Agni, Krimi and Gandhivapu. In the seventeenth, they are
Agnidhra, Apratishtha, Rudhirabha, Shvabhojana and Lalabhaksha. In the
eighteenth, they are Antrabhaksha, Sarvabhaksha, Sudaruna, Kantaka and
Vishala. In the nineteenth, they are Vikata, Kataputana, Ambarisha, Kataha
and Kashta. In the twentieth, they are the river Vaitarani,
Sutaptalohashayana, Ekapada, Prapurana and Asitalavana. In the twenty-
first, they are Ghora, Asthibhanga, Supurana, Vilatasa and Asuyantra. In the
twenty-second, they are Kutapasha, Pramardana, Mahachurna, Asuchurna
and Taptalohamaya. In the twenty-third, they are Parvata, Kshuradhara,
Yamalaparvata, Mutrakupa and Vishthakupa. In the twenty-fourth, they are
Ashrukupa, Ksharakupa, Shitala, Musala and Ulukhala. In the twenty-fifth,
they are Yantra, Shila, Shakata, Langala and Talapatra. In the twenty-sixth,
they are Asigahana, Mahashakata, Mandapa, Sammoha and Asthibhanga. In
the twenty-seventh, they are Tapta, Chala, Ayoguda, Bahuduhka and
Mahaklesha. In the twenty-eighth, they are Kashmala, Samala, Malat,
Halahala and Virupa. There are also Svarupa, Yamanuga, Ekapada, Tripada,
Tivra, Achivara and Tamas. In due order, there are twenty-eight layers, with
five hells in each. In due order, for each of these layers, there are five main
hells. It should be known that Rourava and the other hells number more
than one hundred. It is said that the circle of great hells numbers four
thousand. O Vyasa! I have thus told you about how the hells are situated.
Their enumeration leads to non-attachment. Hear about what happens to
sinners there.”’
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Chapter 323-6(9) (Description of
Consequences in Hell)
‘Sanatkumara said, “In the fires of hell, sinners are cooked and dried. Until
their own deeds are exhausted, they suffer from many kinds of terrible
hardships. Metals are melted in fire to cleanse them of their own impurities.
In that way, according to the karma, men who are sinners are cleansed of
their sins. The men are firmly bound by their hands and tied up in chains.
Yama’s servants make them hang down from the branches of large trees.
Having flung them there, the servants make all kinds of efforts to make
them swing. With great force, they make them swing for one yojana, until
they lose their consciousness. As they are hanging in the air, Yama’s
extremely strong messengers tie hundreds of weights of iron burdens to
their legs. The men suffer greatly on account of that great burden. They
think of their own deeds and remain there, silent and immobile. From every
direction, the terrible servants strike those evildoers with goads that
resemble the fire in complexion and terrible iron rods. Acid is heated,
fiercer than fire. From every direction, this is repeatedly smeared on them.
After this swift and extreme smearing, their limbs are severed and mangled.
Beginning with the head, all the limbs are progressively struck. Like
brinjals, they are cooked in heated oil in iron cauldrons. After this, they are
flung into pits full of worms and excrement. They are again flung into
ponds full of fat, blood and pus. They are devoured by worms and by birds
with sharp beaks made of iron. They are devoured by dogs, gnats, wolves
and tigers, with terrible and disfigured faces. Like fish, they are roasted
over blazing coal. As a result of their wicked deeds, the men are pierced
with extremely sharp spears. As a result of their karma, they are whirled
around in terrible machines meant to extract oil. Like sesamum seeds, they
are crushed in these wheels and reduced to a pulp. They are fried and boiled
in several hot iron vessels. They are repeatedly boiled in cauldrons full of
extremely hot oil. They are cooked several times and their tongues, chests
and feet are crushed. In this way, the body is made to undergo great pain.
These men progressively traverse innumerable hells. In all these hells,
Yama makes them experience different kinds of pain. O Vyasa! Yama’s
servants impose great pain on all their limbs. Their mouths are filled with
blazing lumps of coal, and they are struck. They are repeatedly immersed in
burning acid, molten copper, extremely hot ghee and oil. After they have
gone through these great hardships, they are beaten again. Sometimes, they
are stuffed with excrement and worms and made to embrace fierce and
blazing silk cotton trees1198 that are made out of iron. They are beaten on
the back with flaming and extremely thick clubs. Saws are used with great
force to reduce their teeth and throats to fragments. As a result of their own
deeds, starting with the head, all their limbs are struck in this terrible way.
They eat their own flesh and drink their own blood. Those who always
nourished only themselves are not given food or drink. With bludgeons, like
sugarcane, they are crushed. In the terrible Asitalavana,1199 they are sliced
into fragments. Their limbs are pierced with needles, and they are impaled
on the tips of heated spears. They are tossed around several times. But
though they suffer, they do not die. The bodies start to tolerate happiness
and misery. Clubs, shaped like teeth, are used to crush their bodies and
extract the flesh. This is done by Yama’s messengers, who are terrible and
mighty. They remain in the hell known as Nirucchvasa for a long time,
unable to breathe. In the hell known as Ucchvasa, they are imprisoned in
prisons made of sand and struck. Inflicted many kinds of pain in the hell
known as Rourava,1200 they cry. They are inflicted greater pain in
Maharourava and cry. Sharp, thick and extremely hot iron stakes are used to
strike them on their faces, anuses, skulls, eyes and heads. They are
repeatedly flung onto extremely hot sand. As they are flung into hot mire,
the creatures wail in loud tones. O sage! The hell known as
Kumbhipaka1201 is full of hot oil. Sinners who were cruel in their deeds
find it impossible to tolerate this in every possible way. Sinners are made to
fall into the hell known as Lalabhaksha1202 and undergo miseries there.
They are repeatedly cooked in many kinds of hell. When a man descends
into the hell known as Suchimukha,1203 he faces great miseries there.
Yama’s servants strike a sinner who is devoid of good deeds. They are
hurled into iron pots, where they utter deep sighs. As a result of their own
sins, men are cooked over large fires. They are tied with firm ropes and
threshed over rocks. They are flung into pits full of blinding darkness,
where they are stung by terrible bees. Hundreds of worms pierce their limbs
and mangle them. After this, they are flung into wells full of stinging acid.
In the hell known as Mahajvala,1204 sinners weep in misery. Scorched by
the flames, they run around, here and there. They are bound together, with
the mouth of one resting against the back of another, or they are tied
shoulder to shoulder. With ropes they are dragged through the hells,
sometimes with the arms firmly tied to the back. In this way, all the sinners
are tied to each other. Bundles of such sinners, bound together and
undergoing miseries, can be seen in Mahajvala. They are tied with ropes,
smeared with mud and cooked in fires of dry cow dung and husk. But they
do not die. They are dragged over extremely sharp and coarse rocks. The
sinners thresh around, but are cooked several times, like grass. Many
worms enter inside the bodies of these men, using their sharp mouths to
devour and severely mangle the bodies. They are flung into heaps of
worms, pus, flesh and bones. They remain there, with anxious hearts, as if
crushed between two mountains. The bodies are smeared with hot and
tough pastes. With faces hanging downwards and legs pointed upwards,
they are scorched in flames. Extremely hot clubs are forced into their
mouths. Subservient to others, they are made to gnaw at these clubs, as they
are beaten with them. O Vyasa! In this way, evildoers are cooked in hell. I
will now truthfully describe the karma that takes them there.”’
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Chapter 324-6(10) (Description of
What Happens in Hell)
‘Sanatkumara said, “A person who follows false agama texts goes to the
hell known as Dvijihva.1205 There, he is tortured through sharp and wide
ploughs, which are like tongues and are half a krosha long.1206 If a cruel
man has reprimanded his mother, his father or his guru, his mouth is stuffed
with excrement and worms, and he is beaten. Until the deluge arrives, the
following are cooked in the fires of hell—Intoxicated men who amuse
themselves in Shiva’s temples, groves, wells, tanks, ponds and drive away
brahmanas from the place, doing what they wish there, such as applying oil
and unguents to the body, bathing, drinking what is not water, eating,
sporting, playing, having sexual intercourse and gambling with dice there.
They are crushed and made to suffer in machines used for extracting
sugarcane juice. Those who engage in intercourse with the wives of other
people are also punished in similar ways. They are made to embrace images
of women with whom they had intercourse. But these are made out of iron
and are very hot. Like that, women who are evil in conduct are made to
embrace blazing images of men they formerly had intercourse with. They
are beaten as they do this and weep. The ears of those who hear criticism of
virtuous people are filled with heated iron, copper, tin, lead or brass pins
that are like the fire in complexion, or with boiling milk or extremely hot
and piercing oil Or, the ears are stuffed with hard unguents. In one hell after
another, their ears are filled in this way and progressively, they undergo all
these different kinds of hardship. If the sin has been committed with another
part of the body, that organ of action is progressively made to endure
terrible pain in this way. If a person has foolishly touched another person’s
wife, he is made to hold red hot dust in his hands. Or the entire body of
such a person is smeared with acid. There is great pain and hardship in all
the hells. If a man has used his eyebrows to frown at his parents, firm spikes
made out of iron are drawn across his face. Whichever organ a man has
used to make the wife of another suffer, that organ is made to suffer. If he
has gazed at another person’s wife with unabashed and lascivious eyes, his
eyes are filled with red-hot needles. In this way, Yama progressively
imposes pain through flows of acid and other things. O tiger among sages!
There is no doubt that this happens. There is no doubt that this is the truth.
If a person eats without first offering food to devas, the fire, gurus and
brahmanas, his tongue is pierced with hundreds of red-hot iron nails. Out of
greed, if a man uses his hands to pluck flowers from a deva’s park, sniffs it
and wears it on his head, his head is covered with heated iron stakes and his
nose is filled with a lot of corrosive acid and other things. There are those
who criticize great-souled expounders and instructors of dharma, devotees
of devas, the fire and gurus and the eternal sacred texts of dharma. Three-
pointed red-hot iron spikes are thrust into their chests, throats, tongues,
joints of the teeth, palates, lips, noses, heads and all the joints of the body.
They are struck in many parts with clubs. Everywhere, the body is filled
with blazing acid. In this way, they are made to undergo great pain. Those
who seize the possessions of others or touch a brahmana with the feet
progressively go to innumerable hells. Those who touch objects used for
Shiva’s worship, cows or texts full of jnana with their hands or feet have
their bodies filled in similar ways. There are many kinds of physical pain in
all the hells. Many kinds of pain are inflicted on the hands and the feet.
There are sinners who release urine or excrement anywhere in Shiva’s
temple or parks meant for devas. Their penises and testicles are crushed
with iron bludgeons. The penises and anuses are then stuffed with red-hot
iron needles. The penises and anuses of those embodied beings are swiftly
filled with stinging acid, and this is done repeatedly. Great pain is caused to
the mind and to all the senses. Having made a true pledge, out of greed, if a
person does not donate the wealth, or if he ignores a guest who has arrived
in his house at the right time, such a person is an evildoer and goes to a hell
full of impurities. If a person eats food without first offering some to dogs
and crows, two nails are impaled into his open mouth. There are many
kinds of fierce hardships imposed on them by worms and others with sharp
iron beaks, like crows.”’
‘“Shyama and Shabala1207—these are the two who obstruct the path to
Yama. ‘I render those two this offering. Let them accept it. There are crows
who reside in the directions of Varuna, Vayu, Yama and Nirriti.1208 Let
those crows, who are the performers of auspicious deeds, accept this
offering.’ Having tendered these offerings to the accompaniment of Shiva’s
mantra and having carefully worshipped Shiva and offered oblations into
the fire according to the norms, a person does not see Yama. He goes to
heaven. Therefore, this offering must be made every day. A square
mandala1209 must be drawn and filled with fragrant objects. The oblation
to Dhanvantari is made in Ishana’s direction,1210 that to Indra in the east,
that to Yama in Yama’s direction, that to Daksha and Uma in Varuna’s
direction, that to the ancestors in the south, that to Aryaman in the east and
that to Dhatri and Vidhatri at the door of the house.1211 For dogs, the lord
of dogs and crows, the offering is laid out on the ground. A householder’s
means of subsistence depend on devas, ancestors, humans, pretas, bhutas,
guhyakas, birds, worms and insects. The four udders of a cow are said to be
the sounds of Svaha, Svadha, Vashat as the third and Hanta. Devas suck at
the udder known as Svaha and ancestors at the one known as Svadha.
Vashat is used by other devas and lords of bhutas. Men always drink from
the udder known as Hanta.1212 If a man shows due and progressive
devotion to the cow and maintains the sacrificial fire at the right time, he
does not suffer. If a man abandons these, he is immersed in the hell known
as Tamisra and suffers. Therefore, after rendering these offerings at the
door, a man must reflect for a while. A hungry guest who lives in the same
village must be fed auspicious food first, according to his capacity. He must
eat only after this. If a guest’s hopes are belied and he returns from a house,
he leaves all his bad deeds for the householder and takes away all the good
deeds of the householder. Hence, if a man loves to eat only by himself, he is
bound in chains for a long period of time and with great force, his tongue is
pierced. Bits of his own flesh, fragments as small as sesamum seeds, are
torn out and he is forced to eat these. In that way, he is made to drink his
own blood. He is continuously beaten with whips and made to suffer from
hunger and thirst. In this way, evildoers go through extremely terrible and
great hardships. Listen briefly to what occurs after this. A man’s weight of
sins may be great and his adherence to dharma may be little. Alternatively,
his adherence to dharma may be heavier. Hear about the states of these two
types. If the power of sins is heavier and more powerful, it is not worth
talking about the fruits of the good deeds. The enjoyment of happiness does
not matter since many kinds of suffering follow. A man who is tormented
and anxious cannot eat happily. That good food cannot be enjoyed every
day and it will be missed later. However, if a man’s dharma is heavier, he is
like a householder who fasts. He is like a wealthy person who knowns that
the hardship is only because he has resorted to a niyama. But there are
Chapter 325-6(11) (Greatness of
Donations of Food)
‘Vyasa said, “Men who commit sins follow a path of great misery when
they go to Yama. O lord! Please tell me how those who follow dharma
travel in happiness.”’
‘Sanatkumara replied, “One must certainly enjoy the consequences of
karma performed, auspicious or inauspicious. I will tell you about the
dharma that gives rise to happiness. Here, there are men who are amiable in
disposition, full of compassion, the performers of auspicious deeds. Those
men travel along Yama’s path, which is full of fear, in joy. If a man gives
footwear or sandals made out of wood to foremost among brahmanas, he
travels to Yama’s abode amidst great happiness, astride a horse. By
donating an umbrella, a person with a body travels with an umbrella held
above his head. If one donates a palanquin, one happily travels astride a
chariot. By giving beds and seats, one travels happily, resting along the way.
There are those who plant trees and construct shady resting-houses along a
path. Even if it is hot, they travel to Yama’s world without any exhaustion.
Men who construct gardens with flowers, travel on Pushpaka. Those who
construct temples for devas travel as if they are playing inside their homes.
There are those who build pavilions and hermitages for mendicants and
those who are without protectors. They too travel as if they are playing
inside their homes. There are men who worship devas, the sacrificial fire,
gurus, brahmanas and the father and the mother. They are honoured and
travel in whatever happiness they wish for. Those who donate lamps travel
along a path that is illuminated in all the directions. By granting refuge, one
travels in happiness, without any ailments. Men who serve their gurus rest
along the way, as they travel. Those who give a lot to brahmanas travel
happily, as if they are in their own homes. Those who donate cows travel
amidst prosperity, with everything they wish for. A man who gifts food and
drinks obtains these along the path. A person who gives water for washing
the feet gets water along the path. A person who gives oil for massaging the
feet travels astride a horse. O Vyasa! If a person always gives water for
washing the feet, oil for massaging the feet, lamps, food and refuge, Yama
never approaches him. If a person donates gold and jewels, he easily
traverses across impassable regions. If he gives silver, bulls and garlands,
he goes happily to Yama’s world. Those who donate such things go to
Yama’s abode in happiness. Such men always enjoy many kinds of objects
of pleasure in heaven.”’
‘“However, among all kinds of donations, the donation of food is said to be
supreme. It instantly increases pleasure and joy. It enhances strength and
intelligence. O supreme among sages! There is no donation that is equal to
the donation of food. Creatures originate from food. In its absence, they die.
In due order, blood, flesh, fat and semen result from food. Creatures
originate from semen. Therefore, the universe is nothing but food. Even if a
person obtains gold, jewels, horses, Indras among elephants, women,
garlands, sandalwood and other articles, when he is hungry, despite all
these, he cannot enjoy himself. Those in the womb, those who have just
been born, children, the aged, those who are middle-aged, devas, danavas
and rakshasas, all desire food. Among all physical and mental ailments,
hunger is said to be the most serious. There is no doubt that these are
destroyed when medicinal herbs, in the form of food, are applied. There is
no misery that is equal to hunger. There is no disease that is equal to hunger.
There is no happiness equal to being from disease. There is no enemy equal
to anger. That is the reason donations of food have been described as most
auspicious. Otherwise, scorched by the fire of hunger, all embodied
creatures die. The giver of food is said to be the person who gives life. One
who gives life gives everything. Therefore, by donating food, one obtains
the fruits of all donations. When a man accumulates good merits, with his
limbs nourished by food and drink, there is no doubt that the good merits
are divided into two halves, one half earmarked for the person who has
donated food. There are many kinds of objects of pleasure in the three
worlds, jewels, women and mounts. A person who donates food obtains all
these, in this world and in the next one. The body is the supreme means for
achieving dharma, artha, kama and moksha. Therefore, one must nourish
one’s body with food and drink. Food is praised because everything is based
on it. There has been no donation that is equal to that of donating food, nor
will there ever be. O sage! Everything in this world and universe is held up
by food. Food leads to energy in people. Life is based on food. If a person
desires his welfare, he should donate food to mendicants and great-souled
brahmanas, even if his family suffers in the process. In the form of an
afflicted brahmana who desires food, for a person who donates food, the
best among riches is created for the world hereafter. If a householder desires
his prosperity, he should worship a brahmana who has come to his house at
the right time, exhausted from travelling and lacking a means of
subsistence. O Vyasa! A person who follows good conduct and donates
food, devoid of malice, is worshipped. For great happiness in this world and
in heaven, he must abandon any consequent rise in rage. The increase in
anger, even if it is natural, must be curbed. Donations of food, even if they
are to bitches and shvapachas,1213 are never wasted. Without being
anguished over the act, if a person donates to a traveller who is exhausted,
even if he has never seen him before, he obtains prosperity. O great sage! If
a person happily gives food to ancestors, devas, brahmanas and guests, he
obtains the fruits of a great good deed. Whether the donation is to a shudra
or to a brahmana, the donation of food and drink is special. A man must not
ask about the recipient’s gotra, conduct, learning and country of residence.
A man who gives food to a brahmana who begs for it goes to a supreme
heaven and remains there until the advent of the deluge. For a person who
donates food, it is as if he obtains a tree that grants everything desired as
fruits. He is filled with joy, like brahmanas in heaven. O sage! As a result of
the donations of food, worlds are created in heaven. O great sage! Hear
about the greatly divine worlds a food donor obtains. The houses of those
great-souled ones are radiant in heaven. They have many shapes and forms
and are filled with many objects of desire. Trees that grant every object of
desire are located in those houses. Everywhere, there are golden and
auspicious wells and ponds. Thousands of different kinds of auspicious
drinks are announced. There are heaps of food, garments and ornaments.
Milk flows in the rivers and there are mountains of ghee. The palaces are
radiant and white, and the beds shine like gold. A person who gives food
goes there. Therefore, if one desires one’s welfare in this world and in the
next one, one should donate food. For those who perform the good deed of
donating food, those worlds are extremely radiant. Therefore, it is certain
that men must specially donate food. Food is Prajapati himself. Food is
Vishnu himself. Food is Hara himself. Therefore, there has been no
donation that is equal to that of donating food, nor will there ever be. If a
person commits a great sin and donates food after that, he is freed from all
sins and goes to the world of heaven. In the world of the dead, there are
eight kinds of donations that are distinguished, those of food, drink, horses,
cows, garments, beds, umbrellas and seats. These kinds of donations are
special and if a man makes these gifts, he goes to Dharmaraja’s city on a
vimana. O unblemished one! This account is about the powers of donating
food. If a person reads this, or has it read, he obtains prosperity. O great
sage! If a person hears this, or makes it heard, at a shraddha ceremony or
before brahmanas, it is like giving infinite quantities of food to ancestors.”’
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Chapter 326-6(12) (Greatness of
Austerities)
‘Sanatkumara said, “The donation of drink is always a supreme and
excellent donation. It satisfies a large number of living beings and is like
life itself. Therefore, without any restriction and full of affection, one must
make this kind of donation. The construction of waterbodies gives rise to
great bliss in this world and in the next one. This is the truth. There is no
doubt that this is the truth. Therefore, a man must build tanks, wells and
lakes. If a well-constructed tank is always full of water, it takes away half
the sins of the man who constructed it. When men constantly dig
waterbodies in which cows, brahmanas and virtuous people drink, they save
everyone in their lineages. Without restrictions, if a person arranges for
drinking water during the summer, he never has to face hardships along an
extremely difficult and uneven passage. Those who construct ponds are said
to possess qualities. I will speak about them. Those who dig ponds are
honoured everywhere in the three worlds. Those who arrange for ponds
obtain the best of fame. They reside in the sun’s world, obtaining his
friendship and without suffering from afflictions imposed by the sun. If a
person digs a pond, the learned have said that he obtains infinite good
merits and obtains fruits of dharma, artha and kama. The four kinds of
beings1214 obtain supreme refuge in a pond. In every direction, ponds lead
to excellent prosperity. Devas, humans, gandharvas, ancestors, nagas,
rakshasas and immobile beings seek refuge in ponds. Brahma has said that
if a man constructs a pond that is full of water during the rainy season, he
obtains the fruits of an agnihotra sacrifice. If a man constructs a pond that is
full of water during the autumn, there is no doubt that he obtains the fruits
of donating one thousand cows. If a man constructs a pond that is full of
water during the beginning of winter and deep winter,1215 there is no doubt
that he obtains the fruits of conducting a sacrifice at which, a lot of gold is
donated. If a man constructs a pond that is full of water during spring and
summer, the learned have said that he obtains the fruits of an atiratra or
ashvamedha sacrifice.1216 O sage! O Vyasa! I have spoken about the fruits
of waterbodies, which are excellent and are loved by living beings. Now
hear about the qualities associated with planting trees. If a person plants
trees in a desolate forest, he saves all those in the lineages of his parents,
those who have preceded him and those who will follow him. Therefore,
trees must be planted. There is no doubt that those trees become his sons.
When he goes to the world hereafter, he obtains undecaying worlds. Trees
honour large number of gods with flowers, all the ancestors with fruits and
all the guests with shade. Kinnaras, uragas, rakshasas, devas, gandharvas,
humans and large numbers of rishis seek refuge under trees. Full of flowers
and fruits, they satisfy humans. That is the reason, following dharma, they
are spoken of as sons in this world and in the next one. Those who dig
ponds, those who plant trees, a brahmana who performs sacrifices and a
person who speaks the truth are never dislodged from heaven. Truth is the
supreme brahman. Truth constitutes supreme austerities. Truth is the
supreme sacrifice. Truth is supreme learning. When others sleep, truth is
awake. Truth is the supreme state. Truth holds up the world. Everything is
established in truth. Sacred sacrifices, the worship of devas, rishis and
ancestors and every kind of learning that is obtained are all established in
truth. Sacrifices, austerities, donations, mantras, Devi Sarasvati, and
brahmacharya are all truth. Aumkara is truth. This is indeed true. The wind
blows because of truth. The sun heats because of truth. The fire burns
because of truth. Heaven is established in truth. There is no doubt that
through truth people can obtain everything, following the norms of the
Vedas and bathing in all the tirthas. If one thousand ashvamedha sacrifices
and a hundred thousand other sacrifices are held on one side of a balance
and truth on the other, it is truth that is superior. Devas, ancestors, humans,
uragas and rakshasas are pleased through truth. All the worlds and mobile
and immobile entities are also pleased through truth. Truth is said to be
supreme dharma. Truth is said to be the supreme state. Truth is said to be
the supreme brahman. Therefore, one must always speak the truth. After
tormenting themselves through extremely difficult austerities, sages are
devoted to the truth. By devoting themselves to the dharma of truth, siddhas
go to heaven. Along with Matrikas,1217 they travel on vimanas that are full
of large numbers of apsaras. Truth must always be spoken. There is nothing
superior to truth. To obtain success in the extensive and fathomless ocean,
one should mentally bathe in the pure lake and tirtha that is truth. This is
said to be the means to attain the supreme destination. There are men who
do not utter falsehoods for their own sake, for the sake of others and for the
sake of their sons. Such men go to heaven. Vedas, sacrifices and mantras
always exist in brahmanas. But they are not obtained by those who resort to
the untruth. Therefore, one should always follow the truth.”’
‘Vyasa said, “O store of austerities! Please speak to me again about the
fruits of austerities, for brahmanas and for all the other varnas.”’
‘Sanatkumara replied, “I will speak about austerities, the means to achieve
everything one wishes for. Even for brahmanas, these are extremely
difficult to perform. Listen to me attentively. Austerities are spoken of as
supreme. Fruits are obtained through austerities. Those who are engaged in
austerities always rejoice, along with devas. Heaven is obtained through
austerities. Fame is obtained through austerities. Desire is satisfied through
austerities. Austerities are the means to achieve everything. Moksha is
obtained through austerities. Austerities are great. They are the forms of
jnana, vijnana, prosperity and good fortune. Through austerities, a man can
obtain many kinds of objects. Through austerities, one can obtain
everything that the mind desires. Without tormenting oneself through
austerities, one can never reach Brahma’s world. Without tormenting
oneself through austerities, one cannot obtain Parameshvara Shankara.
When a man torments through austerities in any task he is engaged in, that
man obtains everything, in this world and in the next one. A person
addicted to liquor, a person who has intercourse with another person’s wife,
the killer of a brahmana and a person who violates his guru’s bed—all of
them can cross over through austerities and are freed from all sins.
Sarveshvara Sthanu,1218 the eternal Vishnu, Brahma, Hutashana,1219
Shakra and others have engaged in austerities. There are eighty-eight
thousand sages who have held up their seed. As a result of their austerities,
they amuse themselves in heaven, along with devas. Shakra, the lord of
gods, obtained his kingdom through austerities. It is because of austerities
that Vritra’s slayer rules over everything, from one day to another day. It is
because of austerities that the two devas, Surya and Chandra, are engaged
in the welfare of the worlds and nakshatras and planets possess their
illumination. Indeed, in this world, there is no happiness that cannot be
obtained through austerities. Those who know about the Vedas know that
every kind of happiness is obtained through austerities. Jnana, vijnana,
freedom from disease, beauty, good fortune and happiness are always
obtained through austerities. Brahma created the universe through
austerities. Without any exhaustion, Vishnu preserves the universe through
austerities. Hara destroys through austerities. Shesha holds up the entire
earth through austerities. O great sage! Vishvamitra, Gadhi’s son, was a
kshatriya. But as a result of his austerities, he became a brahmana and was
famous in the three worlds. O immensely wise one! I have thus spoken
about the greatness of excellent austerities. Hear about the greatness of
studying, which is better than austerities.”’
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Chapter 327-6(13) (Greatness of
Puranas)
‘Sanatkumara said, “O sage! Whether one torments oneself through
austerities in the forest and survives on wild roots and fruits, or whether one
studies a single Rik,1220 the fruits are similar. By teaching the sacred shruti
texts, an excellent brahmana obtains twice the fruits that be obtains from
merely studying them. Without the sun and the moon, the world will be
without light. O sage! If one does not study the Puranas, it will be like that.
Those who lack jnana are always scorched in hell. But a person who knows
the Puranas makes people understand. Therefore, he must be worshipped.
Among all those who are worthy vessels, a person who knows the Puranas
is the best. Since he saves people from a downfall he is spoken of as a
patra.1221 One should never think of a person who knows the Puranas as
an ordinary mortal. A person who knows the Puranas knows everything. He
is Brahma, Vishnu and Hara. He is the guru. If one desires welfare in this
world and in the next one, wealth, grain, gold and many kinds of garments
should be given to a person who knows the Puranas. Full of great affection,
if a virtuous person gives auspicious objects to a patra, the one who knows
the Puranas, he proceeds to the supreme destination. Hear about the sacred
fruits obtained by a person who donates land, cows, chariots, elephants and
handsome horses to a patra. In this world and in the next world, across
births, the satisfaction of his desires is not exhausted. Such a man obtains
the fruits of an ashvamedha sacrifice. A person who gifts land that has been
tilled and is auspicious and fertile, saves ten generations of his lineage,
those who preceded him and those who will follow him. He enjoys all the
objects of pleasure in this world. At the end, in a divine body, he goes to
Shiva’s world in a divine vimana. Devas are not satisfied as much from
sacrifices, prokshana,1222 offerings and worship with flowers as they are
with words from the texts. Hear about the fruits obtained by a person who
arranges for a text about dharma in the temple of Shambhu, Vishnu,
Arka1223 or anyone else. The man obtains the fruits of a rajasuya1224 or
ashvamedha sacrifice. He quickly penetrates Surya’s world and goes to
Brahma’s world. After remaining there for one hundred kalpas, he becomes
a king on earth and enjoys, without any thorns. There is no need to think
about this. There are fruits that are said to be obtained from one thousand
ashvamedha sacrifices. Those fruits are obtained by a person who performs
japa in front of a deva. There is nothing that pleases Shambhu and the other
residents of heaven as much as recital of Itihasa and Puranas in Shambhu’s
auspicious temple. Therefore, every attempt must be made to accomplish
the task of reading from these texts. Full of love, if one listens to this, one
obtains everything desired as fruits. If a man listens to Shambhu’s Purana,
he is freed from sins. He enjoys all the extensive objects of pleasure and
goes to Shiva’s world. Good merits are obtained from a rajasuya sacrifice
and from a hundred agnishtoma sacrifices.1225 By merely listening to
Shambhu’s account, those good merits are obtained. O sage! There are
fruits obtained by those who bathe in all the tirthas and by those who donate
crores of cows. By hearing about Shambhu’s account, those fruits are
obtained. Men who constantly listen to Shambhu’s account purify the earth.
There is no doubt that they should be thought of as Rudras. The sages know
that the dust from the lotus feet of virtuous people who hear about Shiva’s
illustrious deeds, and recite them, are like tirthas. If an embodied being
desires to go the best destination, he should always listen devotedly to
Shiva’s account from the Puranas. If a person is incapable of hearing the
entire Purana, he should control himself and listen for one muhurta every
day. O sage! If a man is incapable of listening to it every day, he should
hear about Shankara’s account in sacred months. O lord among sages! If a
man listens to Shiva’s account, he burns down the large forest of karma and
crosses samsara. Devoutly, if a man listens to Shiva’s account for a
muhurta, half a muhurta or a kshana,1226 he does not face any calamities.
O sage! There are good merits obtained from all donations and from all
sacrifices. Such unwavering fruits are obtained from hearing Shambhu’s
Purana. O Vyasa! Especially in kali yuga, it is said that for any man, there is
no dharma or dhyana that ensures emancipation other than that of listening
to Puranas. For men, hearing Shambhu’s Purana and chanting his name
yield beautiful fruits, like a kalpadruma.1227 There is no doubt about this.
In kali yuga, men are wicked in intelligence and neglect dharma and good
conduct. For them, Shambhu has arranged for the juice of nectar, known as
Purana. Through drinking amrita, only a single man becomes immortal and
is freed from old age. However, through drinking the amrita of Shambhu’s
account, the entire lineage is freed from old age and death. Ascetics,
auspicious in conduct, perform sacrifices and obtain a destination. O son!
By listening to Puranas, one suddenly obtains that destination. Until one has
obtained jnana, one must make efforts to study the sacred texts on yoga and
listen to the sacred texts known as Puranas. Sin is diminished and dharma is
constantly enhanced. By listening to the Puranas, a person obtains jnana and
doesn’t return to samsara. Therefore, one must make efforts to listen to
Puranas for the sake of dharma, artha and kama and for reaching the path
that leads to moksha. Fruits are obtained from sacrifices, donations,
austerities and visiting tirthas. A man obtains those fruits by listening to the
Puranas. Had the Purana accounts not been there, no one would have
looked towards the path of dharma, or observed vratas, required for this
world and the next. If one listens to any one of the thirty-six Puranas,1228
or devoutly reads it, there is no doubt that he will be emancipated. Among
all the other paths that can be seen for bestowing happiness, the path of the
Puranas is always the best. Like the world of the living without the sun,
nothing shines without the sacred texts.”’
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Chapter 328-6(14) (General
Donations)
‘Sanatkumara said, “There are revered donations that are praised. If a
person wants to save himself, every day, he must make these great
donations to a worthy recipient. O supreme among brahmanas! Donations
of gold, donations of cows and donations of land, and their acceptance, are
sacred and enable the donor to cross over. Donations of gold, donations of
cows and donations of land are the best. Through these, one is freed from
sins. Tuladana1229 is as praised as the giving of cows. The donation of land
and the donation of Sarasvati1230 are equal in strength, but the donation of
Sarasvati is praised more. Among the objects that should be given every
day to those who seek are bulls, cows, umbrellas, garments, footwear, food
and drink. After making the sankalpa, if one gives to brahmanas,
supplicants and the afflicted, one becomes spirited. There are ten great
donations—gold, sesamum, elephants, maidens, female servants, houses,
chariots, jewels, a kapila cow1231 and an ordinary cow. When a brahmana
who possesses jnana accepts all these, there is no doubt that the recipient
and the donor instantly cross over. With pure minds, if men donate gold,
there is no doubt that devas give it back to him. This is what I have heard.
All devas are in Agni and gold is Hutashana. Therefore, when one donates
gold, this is like donating all the devas. The donation of land is the best and
yields everything desired as fruits. Gold is special and earlier, Prithu
donated this. If land is given, along with gold, this is praised. One is freed
from all sins and goes to the supreme destination. O sage! I will speak about
another excellent gift. One will then not see Yama’s desolate forest, which
brings many miseries. Pure in mind and following the norms, one should
donate a forest. Objects and wealth donated must be lawfully earned,
without any fraud. Using a prastha1232 of sesamum seeds, the image of a
cow should be made, possessing all the qualities. A calf should be made out
of gold, divine and possessing all the signs. With kumkuma and
akshata,1233 the auspicious design of a lotus with eight petals should be
drawn. After this, full of great devotion, the person must worship Rudra and
all the other devas. Having performed the worship, according to one’s
capacity, one must donate the cow and calf, decorated with all the
ornaments, to a brahmana, along with jewels and gold. He should eat only
in the night and donate a lot of lamps. One should make efforts to do this at
the time of purnima1234 in the month of Kartika. According to his capacity,
if a person does this properly, he does not see the path to Yama, which
causes fear, or terrible hell. O Vyasa! Having committed innumerable sins,
if a person does this, he sports in heaven with his relatives and well-
wishers, for as long as there are fourteen Indras.1235 The donation of a
cow, made in the proper way, is said to be the best. O Vyasa! There is no
other supreme gift that is described to be its equal. A person should donate
a kapila cow and its calf, with its horns encrusted in gold, with its hooves
encrusted in silver, possessing all the auspicious signs, along with a brass
vessel. O Vyasa! If a man does this, in this world and in the next one, across
births, because of these qualities, the cow returns to him in the form of a
kamadhenu.1236 If one desires undecaying benefit, one should donate
whatever one loves most in the world and whatever one loves in his house
to a person who possesses qualities. For any man, tuladana is said to be a
supreme donation. If he desires his own benefit, he should climb onto one
side of the pair of scales. If he does this, he is freed from sins of slaughter
and imprisonment he has committed in this world. Tuladana is extremely
sacred and destroys all sins. Having committed innumerable sins, if a
person performs tuladana, he is freed from all sins and goes to heaven.
There is no doubt about this. ‘O presiding deity of the balance! O Smara’s
enemy! I have committed sins during the day, at night, at the time of the
two sandhyas, at midday, at the end of the night and at the three times of the
day. I have committed them in thoughts, words and deeds. Please take them
away quickly. I have committed sins against the young and the aged,
knowingly and inadvertently. O presiding deity of the balance! Please take
all of them away quickly. I have earmarked riches for a worthy recipient
now and as proof, have placed it on one side of the balance, equal to my
weight. Let my bad deeds be taken away and let good merits accrue to me.’
Having said this, if a person desires his benefit, he should always give this
to brahmanas. One should not give this only to one single person. One
cannot cross over through that. O Vyasa! If a person performs the excellent
tuladana, he destroys his sins and goes to heaven, remaining there for the
duration of fourteen Indras.”’
Chapter 329-6(15) (The Nether
Regions)
‘Vyasa asked, “Is there a single donation that bestows the fruits of all
donations? For the benefit of humans, please tell me about that gift.”’
‘Sanatkumara replied, “Listen. There is a single gift. It if is made at the
right time, men obtain the fruits of all donations. I will describe it to you. If
a man desires emancipation and wishes to cross over samsara, he must
donate the universe. Indeed, this is the best donation. If a man donates the
universe, he obtains the fruits of donating everything else. Through that
single gift, he becomes the lord of the seven worlds. If a man donates the
universe, along with his relatives, he sports in heaven with the residents of
heaven and enjoys agreeable objects, for as long as the moon and the sun
remain in the firmament and as long as the earth is established. After this,
he obtains a destination with Madhava, which is so very difficult for even
devas to obtain.”’
‘Vyasa said, “O illustrious one! Please tell me about the size and nature of
the universe. Please tell me what supports, so that I can understand.”’
‘Sanatkumara replied, “O sage! Listen. I will tell you about the highs and
lows of the universe and about its expanse. Even if one hears this briefly,
one is freed from sins. The cause is not manifest, but becomes manifest
under the name of Shiva, who is free from aberrations. When this division
occurs, over the course of time, Brahma originates. Brahma creates the
universe, with its fourteen worlds. O son! I will tell you about this briefly.
Listen attentively. There are seven nether regions, Patala and the others.
There are seven regions above this. The height of the universe is double
this1237 and it is stationed in the midst of water. There is a naga who
proves the support and base, described as Vishnu. As a result of Brahma’s
words, he illuminates all the directions. Even devas and danavas are
incapable of describing the qualities of the one known as Shesha. He is
worshipped by large numbers of siddhas, devas and rishis and one reads
about him as Ananta. He possesses one thousand hoods. The jewels on his
one thousand hoods illuminate all the directions. He is decorated with the
sparkling svastika sign. His eyes roll around in intoxication and he
resembles a flaming Mount Shveta. He wears garlands and a diadem and a
single dazzling earring. He is as beautiful as Mount Shveta, with Ganga
flowing down it. Intoxicated, he is attired in blue garments and resembles
another Mount Kailasa. The tips of his hands rest on a plough and there is
an excellent and radiant mace. Naga maidens, golden in complexion,
lovingly worship him. He is Rudra, in the form of Samkarshana, blazing
with the flames of a poisonous fire. At the end of a kalpa, flames of fire
repeatedly issue from his mouths. After burning down the three worlds, he
becomes tranquil. This is what we have heard. The radiant Shesha holds up
the globe of the earth on his back and is at the bottom of Patala. Shesha is
the lord of beings and is worshipped because of his infinite qualities. Even
if they desire to do so, the gods are incapable of describing his valour and
his powers, or even knowing about his nature. His bejewelled hoods are like
red mountains and circle the entire earth, like a garland of flowers. Who can
speak about his valour? With his eyes rolling around in intoxication, when
Ananta yawns, the earth, with its mountains, oceans and forests, starts to
quake. O supreme among sages! Each of the nether regions extends for ten
thousand yojanas—Atala, Vitala, Sutala, Rasatala, Tala, Talatala and Patala
as the seventh. Those who are discriminating should know that these seven
regions are below the earth. They are full of jewels and the height is double
the expanse. The palaces are full of jewels and the floors are made out of
gold. Danavas, daityas, naga species and immensely fortunate rakshasas,
born from daityas, reside there. From Patala, Narada arrived at an assembly
in heaven and reported that the nether regions are more beautiful than
heaven. There are many kinds of ornaments and extremely radiant jewels
there. They sparkle and cause delight. What is Patala’s equal? Patala is
adorned with the beautiful deva1238 and danava maidens. Even a liberated
person rejoices there. During the day, the rays of the sun don’t exist there.
During the night, there are no beams of the moon. There is no heat or cold.
There is only the energy of the jewels. O supreme among sages! The
passage of time is not experienced there. Extremely happy, the residents
enjoy food and drinks. There is the call of the male cuckoo and lotus ponds
are full of lotuses. There are beautiful rivers and lakes and other places to
roam around in. The ornaments sparkle and the unguents are very fragrant.
Chapter 330-6(16) (Being Saved
from Hell)
‘Sanatkumara said, “O best among sages! The hells are above the nether
regions. Sinners are cooked there. Hear from me about them—Rourava,
Shukara, Rodha, Tala, Vivasana, Mahajvala, Taptakumbha, Lavana,
Vilohita, Vaitarani, Puyavaha, Krimina, Krimibhojana, the horrible
Asipatravana and the terrible Lalabhaksha. Of these, Puyavaha is generally
full of fiery flames, and one hangs there, face downwards. There are also
Sandamsha, Kalasutra, Tamas, Avichirodhana, Shvabhojana, Rushta,
Maharourava, Shalmali and many such similar hells that cause grief. Men
who have been addicted to wicked deeds are cooked there. O Vyasa! I will
speak about this in due order. Listen attentively. A person who bears false
witness, except when it is for brahmanas, gods and cows, and a man who
always utters falsehoods, goes to Rourava. O Vyasa! A person engaging in
foeticide, a stealer of gold, a person who imprisons cows, a violator of
trusts, a drunkard, a person who kills a brahmana, a person who steals the
possessions of others, a person who kills his guru and a person who
associates with these—when such people die, they go to Kumbha. A person
who kills his sister, mother or daughter, or a cow, also goes there. O
brahmana! A person who sells his virtuous wife, a person who lives off
usury, a person who sells hair and a person who forsakes his devotee are
cooked in Taptaloha. O brahmana! A person who shows disrespect towards
gurus, a worst among men who does not eat after them, a person who
abuses devas, a person who sells images of devas and a person who has
intercourse with a person one should not have intercourse with, goes to
Satpabala. A thief, the killer of a cow, a person who has fallen down, one
who violates an agreement, one who hates devas, brahmanas and ancestors
and a person who defiles a jewel goes to Krimibhaksha. As a result of his
wicked deeds, such a person has to eat worms. A worst among men who
eats before ancestors and devas, or a man who defiles weapons, goes to
Lalabhaksha. A brahmana who serves antyajas1239 and receives from
them, one who officiates at the sacrifice of a person he should not associate
with, one who eats what should not be eaten and a person who sells soma
falls down into Rudhirougha. A cruel person who destroys honey or
destroys a village goes to the river Vaitarani. As a result of the intoxication
of youth, if a person violates ordinances, if he does not clean himself or if
he earns a living by defiling his family, he goes to Kritya. If a person cuts
down trees, he goes to Asipatravana. If a hunter kills young deer with
kshurapra arrows,1240 he falls down into Vahnijvala. O brahmana! If a
brahmana, kshatriya or vaishya is wicked in conduct, he goes to the hell
meant for shvapachas, engulfed in flames. Those who give up vratas and
deviate from their own ashramas, descend in the midst of the extremely
terrible Sandamsha. If a brahmachari has emission of semen while
dreaming, or if a father does not teach his sons, he falls down into
Shvabhojana. There are many other hundreds and thousands of hells.
Evildoers are cooked there and face miseries. In this way, there are
thousands of other sins. Men who commit these experience hardships in
hells. In thoughts, words and deeds, if men commit acts that are against the
varna and the ashrama, they descend into hell. Devas in heaven see them in
hell, with their heads hanging downwards. Those who are in hell, with their
heads hanging downwards, also see devas, upside down. Immobile objects,
worms, pure beings, birds, animals, deer, those who follow dharma, gods,
those who have been liberated and all other beings reside in heaven, as they
do in hell. Those who have committed sins and are averse to prayashchitta,
go to hell.”’
‘“For kali yuga, Svayambhuva Manu has laid down norms for prayashchitta
—heavy for major sins and light for minor sins. Out of all the deeds of
prayashchitta that are spoken about, remembering Hara is the best. When a
man commits a sin, he undertakes a rite of prayashchitta. However, having
committed the sin, if he repents and remembers Shiva, that is the best. A
man who remembers Maheshvara at midday, or at any other time, obtains
him. If he remembers him at in the morning, at night, or at the time of the
sandhyas, such a man diminishes his sins. By remembering the divinity
Shiva and Shambhu and Uma, all his hardships are destroyed. He goes to
heaven and obtains emancipation. O Indra among brahmanas! O excellent
sage! Japa, oblations and worship are obstacles to sin. Therefore, when
these are undertaken, sins do not occur anywhere in the three worlds. A
man with a mind devoted to Maheshvara undertakes japa, oblations and
worship and earns good merits. The fruits obtained are like the state of
being Indra of the devas. O sage! If a man devoutly remembers Shiva night
and day, all his sins are destroyed, and he does not go to hell. O supreme
among brahmanas! Heaven and hell indicate good deeds and evil ones. On
the one hand, this results in happiness. On the other hand, it results in
miseries. Sometimes, there is joy, but subsequently, there is misery. Hence,
there is nothing that is true misery and nothing that is true happiness.
Happiness and unhappiness are signs of a temporary state of the mind.
Jnana is the supreme brahman and jnana enables one to comprehend the
truth. Everything in the universe, mobile and immobile, has jnana in the
atman. O sage! There is nothing that is superior to this supreme vijnana. I
have thus told you everything about the circle of hells. After this, I will now
speak about the earth’s globe.”’
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Chapter 331-6(17) (Jambudvipa
and the Varshas)
‘Sanatkumara said, “O Parashara’s son! Listen. I will briefly tell you about
the earth’s globe, with its seven dvipas.1241 The dvipas are Jambu,
Plaksha, Shalmali, Kusha, Krouncha and Pushkara1242 as the seventh.
These seven are surrounded by seven oceans—those of salt water,
sugarcane juice, liquor, ghee, curd, milk and water. Jambudvipa is located
in the middle of all this. O Kaleya!1243 The golden mountain, Meru, is
right at the centre. Downwards, it penetrates for sixteen thousand yojanas
and it rises up for eighty-four thousand yojanas. At the top, it extends for
thirty-two thousand yojanas. The mountain rests on earth and extends on all
sides. The base is sixteen thousand yojanas. So, it stands like the pericarp of
a lotus.1244 The mountains Himalaya, Hemakuta and Nishadha are to the
south. Nila, Shveta and Shringi are varsha mountains to the south.1245
Each of these mountains is ten thousand yojanas long. They are full of
jewels and have a red complexion. The height and the breadth are both one
thousand yojanas. Bharata is the first varsha and Kimpurusha is the one that
comes next.1246 O sage! Another, Harivarsha is to the south of Meru.
Ramyaka is to the north and Hiranmaya is next to it. O supreme among
sages! Uttarakuru is to the north and is like Bharata. Each of these extends
for nine thousand yojanas. Ilavrita is in the centre and the golden mountain
of Meru rises up at its centre. In four directions of Meru, there are
mountains that are nine thousand yojanas high. O best among rishis! They
have been devised like supporting beams and rise up, joined to Meru. The
one to the east is named Mandara, the one to the south is Gandhamadana,
the one on the western flank is Vipula and the one stationed to the north is
Suparshva. A kadamba tree, a jambu tree, a pippala tree and a vata tree rise
up like standards in these mountains.1247 Each of these mountains extends
for eleven hundred yojanas. O great sage! Hear about the reason why
Jambudvipa has that name. There are large and radiant trees, and I will
describe their nature to you. The fruit of the jambu tree is as large as a huge
elephant. It falls down from the summit1248 on the ground in all directions
and is shattered. The flow of that juice is known as River Jambu and the
people who reside in every direction drink it. People who reside along the
banks do not perspire or suffer from bad odour. They do not suffer from old
age, or the decay of the senses. The mud along the banks is dried up by the
pleasant wind that blows1249 and become the gold known as jambunada.
This is used to make ornaments for the siddhas. Bhadrashva is to the east of
Meru and Ketumala is to the west. O best among sages! Ilavrita is between
these two. In the east, there is the forest named Chaitraratha and to the
south, Gandhamadana. To the west, there is said to be Vaibhraja and to the
north, Nandana.1250 There are four lakes that are always said to be enjoyed
by devas—Arunodaya, Mahabhadra, Shitoda and Manasa. The mountains
Shitanjana, Kurunga, Kurari and Malyavan, are like filaments1251 on
Meru’s eastern flank. Each of these mountains is important. The mountains
Trikuta, Shishira, Patanga, Ruchaka, Nishadha, Kapila and others are like
filaments to the south. Sinivasa, Kusumbha, Kapila, Narada, Naga and so
on are like filaments on the west. The mountains named Shankhachuda,
Rishabha, Hamsa, Kalanjara and others are like filaments to the north.
Vidhatri’s city, Shatakumbha, is on Meru’s summit and extends for fourteen
thousand yojanas. All around it, in the eight directions, there are the cities
of the guardians of the worlds, according to their directions and forms.
Emerging from Vishnu’s feet and flooding the lunar disc, the river Ganga
descends and flows all around Brahma’s city. Having descended there, it
flows in four directions. In due order, they are Sita, Alakananda, Chakshu
and Bhadra. Sita flows to the east of the mountain and Alakananda to the
south. Chakshu flows to the east and Bhadra to the north. Ganga has three
flows.1252 Having crossed the mountains, it flows in the four directions
and reaches the great ocean. Malyavan and Gandhamadana extend up to the
mountains Nila and Nishadha. Meru is in between these two, in the shape of
a pericarp. Bharata, Ketumala, Bhadrashva and Kuru are like petals of the
mountain of the world.1253 There are mountains that form the boundaries.
Jathara and Devakuta are the two mountains that constitute the boundary,
extending from the south to the north. Gandhamadana and Kailasa stretch
from the east to the west. Nila and Nishadha are mountains that extend to
the east of Meru and to the west. They extend to the south and to the north
and are located inside the pericarp. There are mountains that are established
along Meru’s stomach, in four directions, two mountains in each direction.
These are Shveta and other mountains, which are like filaments. To the
north of the mountains, there are valleys, frequented by siddhas and
charanas.1254 There, the groves and the cities are extremely beautiful and
belong to all the devas, gandharvas, yakshas and rakshasas. Night and day,
devas and daityas always sport in those mountains. These regions are
described as heaven on earth, with the residences of those who are devoted
to dharma. The performers of wicked deeds can never see them. O great
sage! In the eight varshas, Kimpurusha and the others, there is no sorrow,
calamity, anxiety, hunger and fear. The subjects are healthy and are not
scared of anything. They do not suffer from any kind of sorrow. Their
lifespans are fixed at ten or twelve thousand years. In those regions, there is
no conception of krita, treta and the other yugas. They are created such that
the divinity does not rain down earthly showers there. In each of these
varshas, there are seven rivers that flow well, with golden sands. There are
hundreds of smaller rivers and people sport in them.”’
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Chapter 332-6(18) (Description of
the Seven Dvipas)
‘Sanatkumara said, “I will speak about Bharatavarsha, which is to the south
of the Himalaya mountains and to the north of the ocean. The subjects there
are known as Bharati. O great sage! It extends for nine thousand yojanas.
The learned say that this is karma bhumi1255 for those who desire heaven
or emancipation. It is from here that men go to heaven or hell. I will tell you
about the nine sub-divisions of Bharatavarsha—Indradyumna, Kaseru,
Tamravarna, Gabhastimat, Nagadvipa, Soumya, Gandharva and Varuna.
The ninth division is Sagarasambhrita. From the south to the north, this
dvipa extends for one thousand yojanas. The Kiratas live to the east and the
Yavanas are known to be to the west and the south. The ascetics live to the
north. In the middle region, brahmanas, kshatriyas, vaishyas and shudras
reside. They perform sacrifices, fight, engage in trade and do other things to
ensure subsistence. The seven kulaparvatas here are Mahendra, Malaya,
Sahya, Shuktimat, Sudama, Vindhya and Pariyatra.1256 O sage! Vedasmriti
and other ancient rivers flow from Pariyatra. It should be known that seeing
them, and touching them, destroys all sins. Seven great rivers, Narmada,
Surasa and others flow from the Vindhyas. They are auspicious and destroy
all sins. There are thousands of minor rivers too. Godavari, Bhimarathi1257
and Tapi,1258 are the chief rivers that flow from Mount Riksha. They
instantly take away fear of sin. Krishna, Venya and others—these rivers are
said to flow from the feet of Sahya. Kritamala and Tamraparni are the
foremost among those that flow from Malaya. Triyama, Rishikulya and
others are said to be the ones that flow from Mahendra. Rishikulya,1259
Kumari and others flow from the feet of Shuktimat. In their basins, many
people reside in different countries. They drink water from the rivers and
from various lakes. O great sage! The four yugas, krita, treta, dvapara and
kali, exist in Bharatavarsha and nowhere else. Those who perform sacrifices
practice good deeds and offer donations here. For the sake of the world
hereafter, mendicants lovingly torment themselves through austerities. O
great sage! Many kinds of karma are undertaken in Jambudvipa. Among all
the sub-divisions, Bharatavarsha is the best. The other places are bhoga
bhumi.1260 O supreme among sages! After thousands of births, one is born
as a mortal entity here. After thousands of births as a mortal entity here, one
sometimes acquires enough good merits to be born as a human being.
Therefore, devas sing a song. ‘Those who are born in this land of Bharata
are blessed. That is because beings who are born as men here can follow the
path to obtain both heaven and emancipation. After occasionally obtaining
birth as a human, I must resolve to undertake all karma for the fruits.
Everything must be vested in Shambhu, a form of the paramatman.
Eventually, I will be united with his form. Indeed, only humans are blessed
and happy since they can engage in karma. Even other beings born in
Bharata are blessed, since they can obtain both heaven and emancipation.’
Jambudvipa’s entire expanse is one hundred thousand yojanas. I have said
that it is surrounded on all sides by the salty ocean. On the outside of
Jambudvipa, surrounding it for that expanse of one hundred thousand
yojanas, is the salty ocean.”’
‘“O brahmana! Just as Jambudvipa is surrounded by a salty ocean of one
hundred thousand yojanas, Plakshadvipa surrounds that salty ocean.
Plakshadvipa is said to be double the size. O excellent one! There are seven
mountains that exist as boundaries of this region—Gomanta, Chandra,
Narada, Dardura, Somaka, Sumanas and Vaibhraja. Along with devas and
gandharvas, subjects always reside in these beautiful varshas and in the
mountains of these varshas. The people who are there never suffer from
physical or mental ailments. Humans who are there live for ten thousand
years. The seven rivers there are Anutapta, Shikhi, Papaghni, Tridiva,
Kripa, Amrita and Sukrita. There are thousands of smaller rivers and
mountains. The people in the habitations drink the water from these rivers
and are very happy. The divisions into yugas do not exist in those seven
regions.1261 O great sage! The time is always like that in treta yuga. O
supreme among sages! There are brahmanas, kshatriyas, vaishyas and
shudras there. Right in the centre, there is an extremely large tree that is like
a kalpavriksha. O supreme among brahmanas! Since the tree is known as
Plaksha,1262 this is known as Plakshadvipa. Bhagavan Shankara, who
brings welfare to the worlds, performs sacrifices there. With yantras and
mantras from the Vedas, Bhagavan Hari and Brahma also perform sacrifices
there.”’
‘“Now hear briefly about Shalmali. There are seven varshas there too.
Listen to their names. O sage! They are Shveta, Harita, Jimuta, Rohita,
Vaikala, Manasa and Suprabha as the seventh. Because of the name of a
shalmali tree,1263 the dvipa is known as Shalmala. Shalmala is surrounded
on every side by an ocean that is twice its size. Hear about the names of the
rivers in the areas known as varshas. They are Shukla, Rakta, Hiranya,
Chandra, Shubhra, Vimochana and Nivritti as the seventh. These are sacred
and have extremely cool waters. There are four varnas in those seven
varshas. With many kinds of different sacrifices, they always worship
Bhagavan Shambhu. Near them, devas reside in that extremely beautiful
region. This dvipa is surrounded by an ocean of liquor on all sides.”’
‘“In every direction, that ocean of liquor is surrounded by Kushadvipa. Its
dimensions are double the size of Shalmala. Along with daityas, danavas,
devas, gandharvas, yakshas, kimpurushas and others, humans reside there.
There are four varnas there, engaged in their own activities. Those in
Kushadvipa perform sacrifices to Brahma, Janardana and Ishana, who
grants every kind of desire as fruits. The seven mountains are Kusheshaya,
Hari, Dyutimat, Pushpavat, Manidruma, Hemashaila and Mount Mandara
as the seventh. Hear the truth about the names of the seven rivers that are
there. They are Dhutapapa, Shiva, the sacred Sanmiti, Vidya, Dambha,
Mahi and another one. They dispel all sins. There are thousands of other
minor rivers, with auspicious waters and golden sands. Kushadvipa has a
clump of kusha grass and is surrounded by an ocean of ghee.”’
‘“O immensely fortunate one! Now hear about another great region,
Krounchadvipa. It is surrounded by an ocean of curd that is double its size.
O immensely intelligent one! Hear from me about the names of the
mountains in those varshas. They are Krouncha, Vamana, Andhakaraka as
the third, Divavriti, Manas, Pundarika and Dundubhi. Along with large
numbers of devas, the subjects happily reside in the varshas and mountains,
which are golden all over and beautiful, without any fear. In due order, there
are brahmanas, kshatriyas, vaishyas and shudras. There are seven great
rivers and thousands of smaller ones. They drink the auspicious waters of
these rivers—Gouri, Kumudvati, Sandhya, Ratri, Manojava, Shanti and
Pundarika. Bhagavan is worshipped there in his form as Yogarudra.”’
‘“The ocean of curd is surrounded by Shakadvipa, which is twice the size.
There are seven mountains. Hear about their names from me. Udaygiri is to
the east and Jaladhara follows. Astagiri is towards the back and there are
Avikesha and Kesari.1264 There is a great shaka tree1265 there, frequented
by siddhas and gandharvas. There are sacred habitations there, filled with
the four varnas. There are extremely sacred rivers there and they cleanse all
sins—Sukumari, Kumari, Nalini, Venuka, Ikshu, Dhenuka and Gabhasti as
the seventh. O great sage! There are thousands of other minor rivers there.
There are hundreds and thousands of mountains. Dharma does not suffer
there, and humans go there from heaven. They amuse themselves with each
other, in those varshas on earth. In the habitations in Shakadvipa, people
always happily worship Surya. As has been said earlier, they control
themselves and properly engage in their own karma. In every direction,
Shakadvipa is surrounded by an ocean of milk.”’
‘“O Vyasa! In every direction, that ocean of milk is surrounded by the
region known as Pushkara and this dvipa is double the size of the ocean of
milk. There is a great varsha there, famous by the name of Manasa.1266 It
has an altitude of five thousand yojanas. There is a circle everywhere
around it, with a length of one hundred thousand yojanas. Pushkaradvipa is
like a circle and stationed in the middle, the mountain divides it into two
parts. The great mountain is located in the centre and each part is like a
half-circle, dividing the dvipa into two similar varshas. Men live for ten
thousand years there. They are free from disease and free from grief. They
are devoid of attachment and hatred. O sage! Their minds do not turn to
adharma, and they do not imprison or kill anyone. For the residents who
live there, there never is any notion of truth or falsehood. All humans there
are golden in complexion and equal in attire and features. O Kaleya! It is
held that the varshas there are like heaven on earth. There is no old age or
disease and all the time, the place is conducive to happiness. O great sage!
This is what happens in the Mahavita and Dhataki parts of Pushkara. There
is a nyagrodha tree1267 there, which is Brahma’s excellent spot. Brahma
resides there, worshipped by gods and asuras. Pushkara is surrounded by an
ocean of sweet water.”’
‘“Thus, the seven dvipas are surrounded by seven oceans and each dvipa
and ocean is twice the size of the preceding one. It is said that the water in
these oceans is always constant, never increasing or decreasing. O supreme
among sages! If fire is applied to water in a vessel, the level of the water
diminishes. Similarly, when the moon waxes, the level of water in the ocean
increases. As the moon waxes and wanes, the water increases and
diminishes. Depending on whether it is shukla paksha or krishna paksha,
there is an increase or a decrease. O best among sages! In this way, the
water in the oceans has been seen to increase and decrease hundreds and
thousands of times. I have told you everything. O brahmana! All the
subjects in Pushkaradvipa always eat lumps of sugar, which arrive of their
own accord. Beyond this place, there are no worlds.1268 The mountain
known as Lokaloka1269 exists there. It is double the size of the ground
around and is devoid of living beings. It is ten thousand yojanas high and
ten thousand yojanas long, with a width of one thousand yojanas. Beyond,
there is a cauldron of terrible darkness. O great sage! With its dvipas and
mountains, the earth extends for fifty crore yojanas. It is the support for all
beings. O Kaleya! It sustains everything that moves and possesses more
qualities than anything else.”’
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Chapter 333-6(19) (Description of
the Worlds)
‘Sanatkumara said, “The extent to which the rays of the sun and the moon
spread and illuminate is known as the size of the earth. This is described as
Bhuloka. The solar disc is at a distance of one hundred thousand yojanas
from the earth and its measure is always thousands of yojanas. The measure
of the earth’s world1270 is said to extend up to the moon. The moon is at a
distance of one hundred thousand yojanas from the sun. Along with the
nakshatras, the entire circle of planets is above the moon, with each1271
tens of thousands of yojanas from the preceding one—Budha, then Kavya,
after that the circle of Bhouma, then Brihaspati and after that
Shanaishchara.1272 The circle of saptarshis is one hundred thousand
yojanas above this. Dhruva1273 is placed one hundred thousand yojanas
above the rishis. For all the luminous bodies, Dhruva is like the pivot of a
wheel. Bhuvarloka and Svarloka are above Bhuloka, but below Dhruva.
Maharloka is one crore yojanas above Dhruva. Those destined to survive at
the end of a kalpa reside there, like Brahma’s seven sons. They are Sanaka,
Sananda, Sanatana as the third, Kapila, Asuri, Vodhu and Panchashikha.
Shukra is stationed at a distance of two hundred thousand yojanas above
this. Soma’s son1274 is said to be is stationed at a distance of two hundred
thousand yojanas below this. O sage! Bhouma is stationed two hundred
thousand yojanas above this. Jiva,1275 the guru, is stationed two hundred
thousand yojanas above this. Souri1276 is stationed two hundred thousand
yojanas above Jiva. These are said to the seven planets, and they remain in
their respective rashis.1277 There is a world1278 that is eleven hundred
thousand yojanas above the saptarshis. From Dhruva’s position, the extent
of the universe is said to be one hundred thousand yojanas. Tapoloka is said
to be eight hundred thousand yojanas from Janaloka. The gods known as
Vairajas, who have no bodies, live there. Satyaloka is said to be forty-eight
crore yojanas from Tapoloka. This is known as Brahma’s world and those
with unsullied minds dwell there. They are brahmacharis who possess jnana
and are devoted to true dharma. Humans who go there from Bhuloka also
reside there. In Bhuvarloka, sages who have obtained siddhi remain in the
form of devas. Gods, Adityas, Maruts, Vasus, Ashvins, Vishvadevas,
Rudras, Sadhya, nagas and birds and others reside in Svarloka. The nine
planets are beyond this, as are the rishis, devoid of sin. O Kaleya! I have
thus spoken to you in detail about the seven great worlds, the seven nether
regions and the universe.”’
‘“The fruit of the wood-apple has a top half and a bottom half. In that way,
the universe is covered in every direction by the sheath of the cosmic egg.
In every direction, it is surrounded by a sheath of water that is ten times as
large. This is followed by sheaths of fire, wind, space and darkness. It is
then surrounded by Mahat, which is twice as large as the elements. Purusha
is established, surrounding Mahat and Pradhana. No numbers can be
attached to Ananta, the paramatman. It is known as Ananta1279 because it
has no measurement. O sage! This is the cause behind all causes and is
beyond Prakriti. From the unmanifest, who has no birth, thousands and
hundreds of thousands of such cosmic eggs emerge. There is latent fire in
wood and latent oil in sesamum and latent ghee in milk. In that way,
everything exists in the paramatman, who cannot be known. This is the
original seed from which everything emerges, and this is beyond the cosmic
egg. Beginning with Mahat and ending with all the differences, gods and
others are like sons and so are the seeds of everything else. When a tree
germinates from a seed, the original tree does not decay. It is because of the
sun that fire originates from the suryakanta gem.1280 In that way, creates
originates with Shiva, though he does not desire it. Devas and others result
from the union between Shiva and Shakti. They originate because of their
own karmas. Shiva is spoken of as Brahma, Vishnu and Rudra. Everything
that originates from him also dissolves into him. Shiva is described as the
cause behind all action.”’
‘Vyasa said, “O Sanatkumara! O omniscient one! Please dispel a great
doubt that I have. O sage! Are there worlds beyond this universe?”’
‘Sanatkumara replied, “O lord among sages! There are worlds beyond this
universe. Listen. I will tell you about them specifically, but briefly.
Vaikuntha is famous as the world beyond Vidhatri’s world. It is radiant and
extremely resplendent, and Vishnu is established there. Beyond that, is the
extremely wonderful world of Koumara. The dazzling and radiant
commander,1281 Shambhu’s son, is there. Beyond that is the extremely
radiant, divine and supreme world of Uma. Shivaa Shakti, the mother of the
three divinities, resides there. She is Prakriti, greater than the greatest,
possessing sattva, rajas and tamas. However, Devi is herself nirguna.
Shivaa’s atman has no transformations. It should be known that Shiva’s
eternal world is above this. This is without destruction and greatly divine,
always full of great brilliance. Shambhu Maheshvara, the supreme
brahman, is resplendent there. Resorting to the three gunas, he is the
progenitor and lord of all the three divinities. There are no worlds above
this, but Goloka is near it. The mothers of cows, known as Sushilas, are
there and are loved by Shiva. As a result of Shankara’s command, they are
tended to by the radiant protector, named Krishna. Though he acts
according to his own wishes, he is established there because of Shiva’s
powers. O Vyasa! Shiva’s world is extraordinary and requires no support. It
is enchanting. It is radiant with many kinds of objects but cannot be
described in words. Shiva, the crest jewel of all devas, presides over that
place. He is the paramatman, without blemish, and is served by Vishnu,
Brahma and Hara. O son! I have thus told you everything about the location
of the universe and the worlds that exist above it. What else do you wish to
hear?”’
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Chapter 334-6(20) (Special
Descriptions of Men)
‘Vyasa said, “O Sanatkumara! O omniscient one! O excellent one! There
are men who are full of devotion towards Shiva. Please tell me about the
destination they reach, from which, they do not return again.”’
‘Sanatkumara said, “O Parashara’s son! O Vyasa! Full of affection, hear
about that auspicious destination and about the vrata followed by pure
devotees and pure ascetics. There are those who perform pure rites for
Shiva and those who are pure in austerities. They constantly worship him.
In every possible way, they must always be revered. A person who has not
tormented himself through austerities cannot go to Shiva’s world, which is
free of ailments. O great sage! Shiva’s favours are obtained as a result of
austerities. As a result of austerities, large numbers of devas are seen to
rejoice in heaven and so do rishis and sages. Know my words to be true. As
a result of austerities, everything that is impossible to bear becomes easy to
bear and everything that is impossible to cross becomes easy to cross.
Something that is impossible to achieve becomes easy to achieve. Brahma,
Vishnu and Hara are constantly engaged in austerities. As a result of
austerities, gods and goddesses have obtained fruits that are difficult to
obtain. In this world, there is no doubt that if one performs austerities,
depending on what one does and depending on one’s sentiments, one attains
the objective. O Vyasa! Know that austerities are the means to achieve
everything and that they are said to be of three types—sattvika, rajasika and
tamasika. Sattvika austerities are performed by devas and mendicants who
hold up their seeds. Rajasika austerities are performed by danavas and
humans. Tamasika austerities are performed by rakshasas and men who are
cruel in their deeds. Sages who possess insight about the truth accordingly
say that there are three types of fruits. Know that sattvika austerities are
determined as japa, dhyana, worship of devas and auspicious devotion.
They lead to unlimited fruits for the sadhaka.1282 In this world, they are
the sadhana to achieve what the mind wants. Rajasika austerities are those
performed with a specific desire as fruits. A person tortures his own body
and dries up his body, something that is extremely difficult to tolerate.
Tamasika austerities are determined as those undertaken as sadhana to
obtain anything the mind wants.”’
‘“Sattvika austerities are the best, full of knowledge about dharma and
performed with unwavering intelligence. O Vyasa! They involve—bathing;
worship; japa; oblations; purity and cleanliness; non-violence; vratas and
fasting; silence; restraint of the senses; intelligence and learning; truth; lack
of anger; donations; forgiveness; control; compassion; cheerful envisioning;
construction of tanks, wells and lakes; hardships like chandrayana;1283
sacrifices; visiting tirthas, hermitages and places associated with dharma;
causing pleasure to learned people; observing supreme dharma that leads to
devotion towards Shiva, engaging oneself in yoga and nada at the time of
vishuva sankranti;1284 dhyana at the three times of the day and dharana of
the illumination; engaging in the three types of pranayama spoken of as
rechaka, puraka and kumbhaka;1285 knowledge about the course of the
veins; and withdrawal and restraint. The mind turns towards the turiya state
and the eight siddhis, anima and the others.1286 If one has first been
properly instructed, these are the means to obtain supreme jnana. There are
said to be different states in this—as if one is a block of wood, as if one is
dead, as if one has been seized. All these experiences destroy all sins. There
are five signs of prosperity associated with royal powers—women; beds;
drinks; garments, incense and unguents; and chewing of betel leaves. There
are different kinds of objects of pleasure—burdens of gold and copper;
jewels and cattle in the house; learning in the Vedas and the sacred texts;
singing, dancing and ornaments; conch shells, veenas and drums; and large
elephants, umbrellas and whisks. Incapable ones are attached to these. O
sage! As a result of his attachment, he doesn’t realize these are like images
in a mirror. He is crushed like sesamum seeds and with pleasure
overwhelming his mind, his jnana is deluded. Though he knows, he is
whirled around in samsara, like an instrument used to measure time.”’
‘“Suffering, he is born as different kinds of species and as mobile and
immobile entities. In this way, he is whirled around progressively as
different species. Under the subjugation of time, he eventually obtains a
human birth, which is so very difficult to obtain. If the good merits are
sufficiently revered, a human birth can also be obtained ahead of time. The
progress of karma is said to be wonderful, both heavy and light. Becoming
human is a means to achieving heaven and emancipation. If he does not do
what is beneficial himself, he will soon die and repent. Even for all the
devas and asuras, birth as a human is exceedingly rare. Having obtained it,
one should act so that one doesn’t go to hell. If one does not make efforts to
attain heaven and emancipation, it is said that birth as a human, which is
exceedingly rare, has been futile. It is said that the foundation of all the four
objectives of life is birth as a human. O Vyasa! Having obtained it, one
should act so as to follow dharma. The foundation of birth as a human is
dharma. Having obtained it, one should use every means to strive for the
objective. For one’s own gain, one must make efforts to protect the
foundation. Among men, it is extremely rare to obtain birth as a brahmana.
Having obtained it, if one does not strive for what is beneficial, who else
can be regarded as insensible? Among all the dvipas, this is the one that is
spoken of as karma bhumi. This is the place where one can earn and obtain
heaven and emancipation. If a person obtains birth as human in this country
of Bharatavarsha and does not do what is beneficial for himself, he certainly
deceives his own atman. O brahmana! This is spoken of as karma bhumi
and the place where one reaps the fruits. Any karma performed here is
enjoyed in heaven. As long as the body is hale, one must follow dharma.
When a person is not well, even if he is urged by others, he has no
enterprise to do anything. Using the impermanent body if one does not
strive for the permanent, one deviates from the permanent and the
impermanent is also lost. In front of one’s eyes, pieces of the lifespan fall
off. Why does one not understand what is instructed night and day? No one
knows when death will occur and to whom. Since death can be sudden, how
can one be patient? Giving up everything, one will certainly depart alone.
Why does one not donate one’s wealth? It can provide sustenance along the
journey. As a result of donations, a person receives sustenance and proceeds
happily to Yama’s abode. Otherwise, a living being suffers and obtains no
sustenance along the path. O Kaleya! If a person’s store of good merits is
complete, he gains at every step and proceeds to the region known as
heaven. Knowing this, a man should perform auspicious deeds and avoid
wicked ones. Auspicious deeds lead to state as a deva. Inauspicious deeds
make a person go to hell. If a person’s mind is such that he seeks refuge in
Shiva, lord of devas, he does not see terrible Yama, or terrible hell. But
there are those who commit sins out of great delusion. As a result of Shiva’s
wishes, they reside for some time in hell and are then born as humans. After
that, they obtain a destination with Shiva. However, there are also those
who seek refuge with Maheshvara in every possible way. Like water on a
lotus leaf, they are not touched by sin. O supreme among sages! Those who
utter the words, ‘O Shiva! O Hara! Please take away my sins.’ suffer from
no fear on account of hell or Yama. Those words are sustenance for the
world hereafter. They are the means, free of ailments, of achieving
emancipation. The two aksharas in the name ‘Shiva’ are like a store of good
merits. Shiva’s name pacifies the great disease of samsara. I do not see
anything else that can pacify the disease of samsara. Earlier, Pulkasa
committed the sin of killing thousands of brahmanas. But in those earlier
times, hearing Shiva’s sparkling name, he was emancipated.1287 Therefore,
a learned person must constantly increase his devotion towards Shiva. O
immensely wise one! Through devotion towards Shiva, one obtains objects
of pleasure and emancipation.”’
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Chapter 335-6(21) (Fruits of Battle)
‘Vyasa said, “The status of being a brahmana is difficult to obtain. In the
process of creation, brahmanas emerged from Ishvara’s mouth, kshatriyas
from the arms, vaishyas from the thighs and shudras from the feet. That is
what the shruti text say. What state can be attained by those who are lower
down? Please tell me that.”’
‘Sanatkumara answered, “O Kaleya! Men are dislodged from their positions
because of wicked deeds. Therefore, after obtaining a superior position, a
learned person should protect it. If a person gives up the state of being a
brahmana, he is born as a kshatriya. Dislodged from the status of being a
brahmana, he assumes the status of a kshatriya. As a result of following
adharma, a foolish person circles around in this way across thousands of
births and is submerged in darkness. Therefore, having obtained a superior
position, distracted, one should not destroy it. Even if he faces an adversity,
a man should always protect his own position. The status of being a
brahmana is auspicious. Having obtained it, if a man shows disrespect to
the status of being a brahmana and does not know the difference between
what should be eaten and what should not be eaten, he becomes a kshatriya.
Through his karma, an intelligent shudra can become a vaishya. I will tell
you everything about how one can attain a superior varna. Having become a
shudra, one should practice the decreed karma for a shudra. He must
constantly serve the three varnas in the proper way. By doing this, a shudra
can aspire to become a vaishya. There is no doubt that a vaishya who uses
his wealth for sacrifices, offers oblations in the proper way, performs
aghihotra and eats the food that is left over,1288 is born in a family of
kshatriyas. Having been born as a kshatriya, he must perform pure
sacrifices and offer dakshina. If he desires to go to heaven, he must study
and always maintain the three fires. With gentle hands and feet, he must
always protect the earth, in accordance with dharma. At the time of his
wife’s season, he must always observe the dharma of having intercourse
with her. Pursuing the three objectives,1289 he must give to guests and
living beings. To protect cows, brahmanas and himself, he must fight in
battles, even if he dies in the process. In this way, purified by fire and
mantras, a kshatriya becomes a brahmana. If he becomes a brahmana
through destiny, he becomes a priest for sacrifices. He must always engage
in his own karma, be truthful in speech and be in control of his senses. In
this way, he obtains extensive heaven and is loved by even devas. The
status of being a brahmana is extremely difficult to obtain. Men obtain it
after going through hardships. O lord among sages! Brahmanas can obtain
everything, even emancipation. Therefore, a brahmana must make every
kind of effort to adhere to dharma. As sadhana for all the categories, the
status of being a brahmana is supreme and must be protected.”’
‘Vyasa said, “O supreme among sages! You have mentioned the greatness
of battles. I wish to hear about this. O supreme among eloquent ones!
Please tell me.”’
‘Sanatkumara said, “‘By performing agnishtoma and other sacrifices in
which copious quantities of dakshina are offered, one does not obtain the
fruits that can be obtained through battles.’ This is said by those who know
the truth and know about karma associated with sacrifices. Therefore, I will
speak to you about the fruits obtained by those who use weapons for a
living. If a brave person desires the gain of dharma, the gain of artha and
the gain of fame, he must fight and defeat the enemy’s army. He achieves
dharma and artha and the fruits of a sacrifice with dakshina. If a person
advances towards the enemy and climbs onto his chariot, he goes to
Vishnu’s world. If a person is undefeated in battle, or dies while engaged in
it, he obtains the fruits of four ashvamedha sacrifices. If a valiant person
does not cast aside his weapons and dies in the vanguard of the field of
battle, he goes to heaven and does not return from there. A king, a prince, a
general or a kshatriya who is brave and is killed, obtains worlds without
decay. He obtains as many worlds as the number of his body hair split by
weapons in the great battle. They are without decay and satisfy all desires.
O Vyasa! In this world and in the next one, he always possesses a seat for a
hero, a couch for a hero, the position of a hero and the status of a hero. If a
person dies for the sake of cows, brahmanas, position or for his own sake,
full of happiness, he goes to the place meant for those who perform good
deeds. Even if a person kills a brahmana, but subsequently fights for his
master and gives up his life in a battle, he goes to heaven and does not
return from there. Being killed by predatory and tusked creatures leads to an
excellent end and the same holds for those who die for cows, brahmanas
and their own masters. The worlds obtained are extensive and without
decay. A person may be capable of performing hundreds of sacrifices.
However, it is extremely difficult to give up one’s own body in battle. A
battle is the most sacred of all and leads to heaven, where one becomes
handsome in every possible way. Among all the varnas, kshatriyas are
special. I will now tell you about the eternal and strict dharma of fighting,
about who can be struck and who must not be struck. If a brahmana who
knows Vedanta acts like an assassin and attacks, desiring to kill, one can kill
him. No sin from killing a brahmana results. Even if a person deserves to be
killed, he should not be killed when he asks for a drink of water. O Vyasa!
If one kills a person who is afflicted in battle, one commits the sin of killing
a brahmana. Killing a person who is diseased, weak, a child, a woman, one
who is without a protector, one who is miserable and one whose bow has
been shattered, leads to the sin of killing a brahmana. Having thought about
this, a virtuous and intelligent person, must be cheerful and love fighting.
As fruits, he makes his birth successful in this world and obtains delight in
the world hereafter.”’
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Chapter 336-6(22) (The Origin of
the Body)
‘Vyasa said, “O Vidhatri’s son! Please tell me know about the destiny and
birth of beings. O lord among sages! What is the nature of their stay in the
womb and the reason for non-attachment?”’
‘Sanatkumara replied, “O Vyasa! Listen briefly to the essence of all the
sacred texts. I will speak to you about the excellent non-attachment,
pursued by those who wish to free themselves of the bonds of the world. In
a vessel used for cooking, rice and water are placed separately. The water is
placed on a fire and the rice is above the water. The fire is below the water
and the wind gradually urges the fire. Goaded by the wind, the fire makes
the water hot. With the boiling water all around it, the rice is cooked. When
the rice has been cooked, there are two separate parts—the cooked rice and
some leftover liquid. In that way, there are twelve different kinds of
remnant impurities in the body, and they are divided and expelled out from
the body. The juices circulate in the body and that is the way the body is
nourished. The twelve kinds that are expelled occur through the ears, the
eyes, the nose, the tongue, the teeth, the penis, the anus and the nails. These
are stores of impurities. Phlegm, sweat, urine and excrement are said to
make up twelve. All the veins in the body are gathered together in the lotus
that is the heart. O sage! One should know about the nature of the juices
that are conveyed. The foremost among them is prana,1290 which places
subtle juices in the channels. Those juices then fill the veins with prana.
Thus filled, the vessels circulate the juices everywhere in the body. There
are veins in the body and juices inside them. They cook and are cooked and
what is cooked is divided into two parts.1291 The skin is covered by this,
and blood is generated. Blood, body hair, flesh and hair result and sinews
are produced from the flesh. Bones result from the sinews and nails and
marrow result from the bones. There is an alternative cause behind marrow
and that is semen, which leads to birth. These are described as the twelve
kinds of consequences,1292 similar to food being cooked. Semen results
from food and it is from semen that a second body is generated. At the time
of the season, pure semen is deposited in the vagina. Urged by the vital
wind, at the time of intercourse, the semen mingles with the woman’s
blood. When the semen is released, the jivatman is urged by its own karma,
which are the cause, and enters the vagina. In a single day, the semen and
the blood become a fetus. After five nights, the fetus assumes the form of a
bubble. After seven nights, the bubble forms flesh and sinews. In two
months, in the due order, the neck, the head, the shoulders, the backbone,
the stomach, the hands, the feet, the flanks, the hips and the body are
formed. In three months, all the joints are formed. In four months, the
fingers are formed in the due order. The fifth month leads to the formation
of the mouth, the nose and the ears. In six months, the rows of teeth, the
private parts, the nails and the orifices for the ears are formed. The anus, the
penis or the vagina and the navel are formed. By the seventh month, the
joints of the body are completed. O supreme sage! With all the limbs and
organs completely formed, the child remains inside the mother’s womb,
covered by a membrane. As the mother ingests food with the six kinds of
taste,1293 bound by the umbilical cord, it takes these in and grows from
one day to another day.”’
‘“In that body, the jivatman regains its memory. As if dreaming while
asleep, it experiences joy and misery and recollects what it has done earlier.
‘I have died and have been born again. I have been born and died again. I
have witnessed births in thousands of different wombs. This time, when I
am born and have gone through the samskara, I will do what is best for me,
so that I do not have to face a womb again.’ This is what the foetus thinks
as long as it is inside the womb. ‘As soon as I emerge from the womb, I will
search out jnana about Shiva, so that I do not have to return to samsara.’ In
this way, it suffers from great misery inside the womb. Under the
subjugation of karma, the jivatman thinks of means to ensure emancipation.
This is like the hardship faced by a person when he is confronted with large
mountains on every side. The embodied entity faces a similar hardship,
enveloped by the embryonic membrane. A man submerged in the ocean is
engulfed in grief. Drenched by the secretions inside the womb, it always
experiences the same kind of misery. A person may be flung inside an iron
cauldron and cooked on fire. Like that, it is flung into the pot of the womb
and cooked by the digestive fire. A person experiences pain if he is
constantly pierced by red-hot needles. The pain experienced by the foetus
there is greater than that. Nowhere is there any misery that is greater than
that of dwelling inside a womb. The embodied entity faces a lot of misery
and a terrible catastrophe. This is the kind of great misery described for
those who are sinners. However, those with dharma in their intellects are
born after seven months. O Vyasa! Misery inside the womb is easier to bear
than that of being crushed in the vaginal passage. This is faced by those
who are evil-souled, but not by those who have dharma in their souls. A
sinner seems to be beaten on the head with a club. From every direction, he
is crushed, like sugarcane inside a machine. Sesamum crushed inside a
machine loses all substance in an instant. Like that, crushed in the vaginal
passage, the body loses all substance. The bones and feet hang like pillars,
tied like a puppet to bonds of sinews. It is smeared in the mire of blood and
flesh and subsists on urine and excrement. It is covered in hair, body hair
and nails and suffers, an abode of disease. The mouth is the only door,
though there are eight windows.1294 The two lips are like doors, but the
tongue is a bolt that seals them. Suffering because of the thirst for objects of
pleasure, the foolish person succumbs to attachment and hatred. Surrounded
by the embryonic membrane, all the limbs are entangled with one another.
Wishing to save itself from the hardship, it emerges through the vaginal
passage. The limbs are covered in blood, urine and excrement and it
emerges, as if from a sheath. The body is such that the different bones
inside that cage can be discerned. There are three hundred and sixty bones
and five hundred sinews. The body is covered with three and a half crores
of body hair. But the body hair is said to be gross and subtle, both visible
and invisible. In that way, in every direction, there are crores of veins and
arteries. Without any sweat, the juices circulate inside and exude outside.
There are said to be thirty-two teeth and twenty nails. It is known that the
bile amounts to one kudava, while the phlegm is said to be one adhaka. The
vasa fat amounts to twenty palas and half of that is brown. The non-vasa fat
is known to be two and a half tulas and ten palas. Large flows of blood
amounts to three palas and marrow is four times that. Semen is known to be
half a kudava and embodied beings obtain their strength from this seed. The
mass of flesh is said to amount to one thousand palas. Blood is known to
amount to one hundred palas and urine and excrement amount to four
handfuls each. O supreme among sages! Such is the impermanent abode,
the body, of the permanent atman. The pure is tied by the bonds of karma
and the impure is generated.”’1295
Chapter 337-6(23) (The Origin of
the Body)
‘Sanatkumara said, “O Vyasa! O immensely intelligent one! O sage! Hear
about the impurities of the body and the greatness of good nature. I will
briefly describe it to you. The body is generated as a result of the union of
semen and blood and is constantly filled with urine and excrement. That is
the reason it is described as impure. A pot that is full of excrement cannot
be cleaned merely by washing the outside. Like that, washed on the outside,
a body does not become pure. Even when it is exposed to the sacred
panchagavya1296 and oblations, the body becomes impure in an instant.
What can be more impure than it? After taking in food and drinks and
imbibing fragrant substances, it swiftly becomes impure. What can be more
impure than it? O people! Do you not see the impurities that emerge from
your own bodies day after day? How can a store of impurities be pure?
Even when the body is sprinkled with drops of panchagavya using a blade
of kusha grass, like charcoal that is rubbed, it does not become clean. Like
flows that are constantly exuded from a mountain, phlegm, urine,
excrement and other things are exuded. How can the body be purified?
There is not the least bit of purity in the body. There is nothing other than
urine and excrement. It is a store of every kind of impurity. After touching
the flows that emerge from the body, one cleans one’s hand with mud. Even
then, do they not see that the hand has touched a vessel full of impurities?
Even though the body is cleaned properly with fragrances, incense and
other things, like the tail of a dog that cannot be straightened, it does not
give up its own nature. Something that is naturally black cannot be made
white through any means. Even though it is cleaned, the body does not
become sparkling. He inhales his own foul smell. He sees his own
excrement. A person covers his nose but does not disassociate from the
material. How wonderful is the great delusion that envelopes the universe.
He does not see the taints in his own body and does not detach himself. If a
man does not detach himself as a result of the foul odour that emerges from
his own body, what other reason for detachment can one instruct him about?
In everything that exists in the world, the body is the most impure. By
touching the filthy body, even the pure become impure. For the purification
of the body, fragrances and unguents are spoken about. If both1297 are
purified, then the touch of the pure will purify it. All the water in the Ganga
and heaps of mud that are like mountains can be used to clean it, until one
dies. But a wicked nature will not be cleansed. An evil-souled person is not
purified by bathing in tirthas and austerities. Does a dog become pure when
it bathes in a tirtha? If a person who is wicked inside enters the fire, he
obtains neither heaven nor emancipation. He only burns his entire body. A
person who is naturally wicked can wash himself properly with the entire
water of the Ganga and clean himself with heaps of mud that are as large as
mountains. Even if he bathes from the moment he has been born, such a
man will not be purified. That is what we say. One can light a fire and
sprinkle it with ghee and oil. One can perform pradakshina and enter the
great circle of flames. He will be burnt, but a person whose sentiments are
wicked will not obtain dharma. There are no other fruits. There are fish that
dwell in the Ganga and other tirthas. There are large numbers of birds that
constantly live in temples. A person whose nature is that of a deceiver does
not obtain any fruits from bathing in tirthas or donations. Purity in
sentiments is the supreme measure of purity in all karma. One embraces the
beloved with one kind of sentiment and the daughter with another. Even if
there are no differences in the objects, there are differences in the way the
mind perceives them. A woman is thought of in one way by the son and in
another way by the husband. Behold all the different kinds of fortune that
result from sentiments. A woman may embrace a man. However, in the
absence of sentiments, he does not desire her. If the three,1298 kama and
the others, fill the mind with all kinds of worrying thoughts, one does not
welcome many kinds of cooked food and fragrant food that is offered. A
man is seized by sentiments. However, a man can also free himself of
sentiments. A man who is pure in sentiments is pure in his atman and
obtains heaven and emancipation. Single-minded in sentiments and pure in
atman, if a person offers oblations, performs sacrifices and chants hymns,
he quickly obtains jnana. For men, that unblemished jnana is like water and
true non-attachment is like mud. They clean ignorance and attachment,
which are like urine, excrement and bad odour. In this way, a body is said to
be naturally impure. Like a plantain tree, there is no substance inside, with
only the outer layer possessing substance. A wise man should know that the
body is lax and full of taints. Pleased in his mind, his mind and sentiments
should not be about material objects that bring enjoyment to the body. In
samsara, a person who overcomes this becomes jivanmukta. There are those
who remain in samsara, grasping the inner core of the plantain tree, which
is without substance. This is described as the great misery and hardship of
birth. As a consequence of taints in learning, men come under the
subjugation of many kinds of karma.”’
‘“In half a shloka, I will describe to you what crores of books state. ‘There
is supreme grief in a sense of ownership. There is supreme joy in lack of a
sense of ownership.’ There were hundreds and thousands of kings who
were bound by a sense of ownership. However, having cast aside all such
feelings, many have proceeded to supreme worlds. Memory exists inside
the womb. But crushed in the vaginal passage, he loses his senses and is
miserable. As soon as the external air touches him, the embodied creature is
filled with delusion. That mere touch leads to a terrible fever. As a result of
that great fever, delusion results. Being deluded, a loss of memory ensues
quickly. When the memory is destroyed, he no longer remembers his past
karma. For any being, attachment is quickly generated for the present birth.
Attached and foolish, people do not engage in the right tasks. A person does
not know his own atman, the supreme, or any divinity. O sage! His ears do
not listen to anything that is supremely beneficial for himself. His eyes are
incapable of seeing what is supremely beneficial for himself. Even on a
level path, he advances slowly, faltering at every step. He does not possess
true intelligence, even when he is made to understand by those who are
learned. Succumbing to greed, he is attached to a womb and experiences
hardships in samsara. A man’s intelligence is deceptive, and he no longer
remembers the sins that he remembered inside the womb. This sacred text is
divine, greater than the greatest. It has been spoken by Shiva himself. It
speaks of austerities as sadhana for heaven and emancipation. True jnana
about Shiva is the sadhana to achieve everything one desires. Nevertheless,
one does not do what is beneficial for the atman. This is a great wonder.
The functioning of the senses is not clearly manifested in infancy.
Nevertheless, there is great misery. Even if he so wishes, he is incapable of
speaking or acting to counter anything. There is great misery when the teeth
emerge and also from slight ailments. A person suffers from many kinds of
infantile diseases and hardship caused in infancy by the planets. Sometimes,
the limbs suffer from hunger and thirst. He may be weeping, laid down
somewhere. Deluded in infancy, he may act so as to eat his own urine and
excrement. In childhood, the parents will pierce his ears. Made to study the
letters of the alphabet, he suffers from many miseries. Confounded in
intelligence, he witnesses extreme pains in childhood. However, he does not
do what is beneficial for his atman. This is a great wonder. When he
becomes a youth, the senses start to function. But even then, he suffers from
the disease of desire. When he becomes a youth, happiness does not exist
anywhere. Jealousy is a great misery and there is delusion and attachment.
The eyes are full of rage and renouncing that seems to be full of misery.
Tormented by the fire of desire, he cannot sleep in the night. Worrying
about how to earn money, there is no happiness during the day either. A
man’s mind is attached to a woman or a wife. Even when he sheds drops of
semen, he does not take that to be happiness. That is like drops of sweat. A
monkey suffering from leprosy scratches itself because of the worms it is
infested with. As a result of their afflictions, women scratch themselves in
the same way. When pus emerges from a boil, one thinks that one is happy.
The happiness one thinks one gets from women is just like that and nothing
more. One experiences happiness when urine and excrement are discharged.
One should know that the happiness obtained from women is just like that.
But those who are foolish imagine otherwise. It has been said by
Panchachuda1299 that there is not the least bit of happiness in women.
There is no substance in women, and they are stores of taints. When respect
turns to disrespect and union becomes separation, when youth is devoured
by old age, where is the happiness that is without a hardship? The body is
tired and withered, the hair is grey, or the head is bald, the body is lax.
Suffering from old age and decaying, a person is incapable of undertaking
any task. A man or woman remembers the former youth as something
desirable. A man suffering from old age is dishonoured by a daughter, a
son, a relative and even a servant. They are no longer attached to him and
make him suffer. Suffering from old age, he is incapable of striving for
dharma, artha, kama or moksha. That is the reason one should follow
dharma in one’s youth.”’
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Chapter 338-6(24) (Feminine
Nature)
‘Vyasa said, “Panchachuda remarked the women are contemptible. O sage!
If you are pleased with me, please tell me about that briefly.”’
‘Sanatkumara replied, “O brahmana! I will accurately describe feminine
nature to you. As soon as one hears about this, one develops excellent non-
attachment. O sage! Women are the root cause behind all taints. Their
minds are always fickle. A man who desires emancipation must never be
distracted and must never be attached towards them. In this connection, an
ancient history is recounted, about a conversation between Narada and
Panchachuda, a pumshchali. In ancient times, the intelligent devarshi
Narada was roaming around the worlds. He saw the apsara, Panchachuda,
the excellent maiden. Narada, supreme among sages, asked the apsara, who
possessed excellent eyebrows. ‘O one with the excellent waist! There is a
doubt in my heart. Please tell me about it.’ Thus addressed, the supreme
apsara replied to the brahmana, ‘If you think that I am capable, please tell
me the subject.’ Narada said, ‘O fortunate one! I will never ask you about a
subject you do not know. O one with the excellent waist! I wish to hear the
truth about feminine nature.’ Hearing the words of the devarshi, the
supreme among apsaras replied to the devarshi, lord of sages and supreme
among sages. Panchachuda said, ‘O sage! Listen. Since I am a woman, I am
incapable of criticizing women. You know about women and about their
nature. O devarshi! You should not ask me to answer such a question.’
Saying this, Panchachuda, supreme among apsaras, was silent. Desiring to
ensure the welfare of the worlds, Narada replied to her. Narada answered,
‘O one with the excellent waist! Sin is attached to lying. There is no sin in
speaking the truth. Knowing this, you should speak the truth.’ Having been
thus addressed, the one with the beautiful smiles made up her mind. She
started to speak the truth about the eternal vices of women.”’
‘“Panchachuda said, ‘O Narada! Even if a woman belongs to a noble
lineage, is beautiful and has a protector, she doesn’t follow the restraints.
That is a fault among women. There is nothing more evil than women.
Women are the root of all sins. You yourself know this. There may be a
husband who is learned, prosperous, handsome and pleasing. Even then, a
woman waits for an opportunity to transgress. O lord! We women are prone
to wickedness and adharma. We abandon our shame and are attracted to evil
men. Women desire those who approach, desire and serve them. They aren’t
concerned about not following the restraints. If they remain with their
husbands and do not break the restraints, that is because men do not desire
them, or because they are scared of their husbands. Women do not find
anyone dishonourable, nor do they care about age. They enjoy men,
regardless of whether they are handsome or ugly. Because of fear,
compassion, riches, kin, family and relationships, women never remain with
their husbands. Women of good families desire to be svairinis who are
young and wear beautiful ornaments and garments. There may be beloved
women who are protected and always greatly respected. Even they are
attracted to those who are hunch-backed, blind, dumb and dwarves. O
devarshi! They are attracted to the disabled and other despicable men. O
great sage! There is no one in this world whom women regard as
unapproachable. O brahmana! If a man can be obtained in any way, a
woman never remains with her husband, but approaches another. When
men cannot be obtained, when they are scared of family members, or when
they are scared of being killed by relatives, the hopes of women are
shattered. Their nature is fickle. They are difficult to please and difficult to
understand, even by people who are wise. As they wish, they engage in
sexual intercourse. Wood never satisfies a fire. The great ocean is never
satisfied by rivers. The Destroyer is not satisfied with all the beings. In that
way, the fair-eyed ones are never satisfied with men. O devarshi! I think
that this is a mystery about all women. As soon as she sees a man, a
woman’s vagina is moistened. As soon as she sees a man has bathed and is
free from dirt and is smeared with fragrances, like water oozing out of a
vessel, a woman’s vagina is moistened. Even the best of women do not
desire husbands who give them everything that they wish, honour them,
comfort them and protect them. A woman does not attach as much
importance to objects of pleasure, many ornaments and large stores of
wealth as she does to the prospect of sexual intercourse. They do not
consider what is beneficial for themselves. The destroyer, destruction,
death, the nether regions, the subterranean fire, the sharpness of a razor, the
poison of a snake and the fire—all these collectively exist in a woman.
Vidhatri ordained the worlds and the five great elements originated with
him. O Narada! When men and women were created, these are the sins that
were always implanted in women.’”’
‘Sanatkumara concluded, “Hearing her words, Narada was satisfied in his
mind. Taking this to be true, he became detached from women. O Vyasa! I
have affectionately told you what Panchachuda said about feminine nature.
This is a reason for non-attachment. What else do you wish to hear?”’
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Chapter 339-6(25) (Knowledge
about Time)
‘Vyasa said, “O Sanatkumara! O omniscient one! O sage! I have heard
about feminine nature from you. Affectionately, please tell me about the
knowledge of time.”’
‘Sanatkumara replied, “Earlier, Parvati asked Parameshvara this. She heard
many kinds of divine accounts and pleased, prostrated herself before him.
Parvati said, ‘O Bhagavan! O divinity! Through your favours, I have
understood everything from you, about how one should worship and about
the proper usage of mantras. O lord! However, even now, I still have a
doubt about the wheel of time. O divinity! What are the signs of death?
What is the measure of a lifespan? O protector! I am your beloved. Please
tell me about that.’ Thus asked by Devi, Maheshvara answered.”’
‘“Ishvara said, ‘O beloved! I will tell you the truth about the most excellent
sacred text. O Deveshi! Through this sacred text, men can know about the
time of death. The day, the paksha, the month, the ayana and the vatsara of
the time of death can be known through gross and subtle signs that are
internal and external.1300 O beautiful one! O Uma! Out of affection
towards you, and for the welfare of people and their non-attachment, I will
tell you the truth now. Listen. O beloved! If the body suddenly turns pale
and loses half of its complexion everywhere, know that death will occur
within a space of six months. O beloved! If the face, ears, eyes or tongue
become paralyzed, know that death will occur within six months. O
fortunate one! If the sound associated with a loud scream is not instantly
heard by the ears, those who know about time know that death will occur
within six months. In contact with the sun, the moon or the fire, if a person
does not see the light and everything seems to be dark, he will live for six
months. O Devi! O beloved! If the left hand throbs for seven days, there is
no doubt that he will live only for a month. If the limbs expand and the
palate becomes dry, there is no doubt that he will live for a month. If there
is a running nose and the three doshas exist,1301 the person will live for a
fortnight. If the mouth and the throat are dry, the person’s lifespan will be
over at the end of six months. O beautiful one! If the tongue turns thick and
the teeth become moist, he will only live for six months. These are known
to be the signs and indications of death. O one with a beautiful complexion!
If a person cannot see his reflection in water, oil, ghee or a mirror, or if the
image appears distorted, those who know about the wheel of time know that
his lifespan is six months more.’”’
‘“‘O Deveshi! Hear about other indications of death. If a person sees that
his own shadow is without a head, or if he cannot see his shadow, he will
not live for more than a month. O Parvati! I have spoken about signs of
death as manifested in the limbs. O fortunate one! I will now speak to you
about the external signs. Listen. O Devi! If the solar or lunar disc seem to
be devoid of rays, or if they appear to be coated in a film, calamity will
strike him within half a month. If a person cannot see Arundhati,1302 if the
moon appears bereft of its auspicious signs, or if he cannot see the stars, he
will only live for a month. When he looks at the planets and is confused
about the directions, or if he cannot see Utathya, Dhruva1303 or the solar
disc, he will certainly die within six months. If a person sees a rainbow at
night or a shower of meteors at midday, or if he sees himself surrounded by
vultures and crows, there is no doubt that he will not live for more than six
months. If the saptarshi constellation or the Milky Way are not seen in the
sky, men who know about time know that his lifespan is not more than six
months. If a person sees that the sun or the moon are suddenly devoured by
Rahu, or if the wheel of the directions seems to be whirling, it is evident
that he will die within six months. If a man suddenly sees that he is
surrounded by blue bees, this should be known as the supreme truth that his
lifespan is only one month more. If a vulture, a crow or pigeon attack a
person and settle down on his head, there is no doubt that he will soon die,
within a month. I have thus spoken about the external evil portents. For the
welfare of men, I will briefly describe what must be done. When a man sees
Kala located between his two hands, the left and the right, it is evident that
his time has come. This has been stated directly. O beautiful one! This is
like Kala standing between two fortnights. Briefly, he must purify himself,
remember the divinity, bathe and control his senses. He must wash his
hands with milk and the juice of red lac and knead them. Holding
fragrances in his hands, he must seek out the auspicious and the
inauspicious. O beloved! Beginning with the little finger and ending with
the thumb, in the due order, he must perform nyasa of the tithis, pratipada
and the others, on his hands.1304 One should then cup the hands together,
cover the mouth and be seated, facing the east. He must then remember and
recite the navatmaka mantra1305 one hundred and eight times. While doing
this, he must carefully look at every joint on his fingers. O beloved! On any
of these joints, if he sees a line that is in the form of a bee, he will know that
his death will occur on that tithi in shukla paksha or krishna paksha.’”’
‘“‘I will now briefly speak to you about the time of death. O beloved!
Knowing what will happen and what will not happen, he should
accordingly decide on his course of action. Listen. O one with the beautiful
hips! He must make efforts to get to know what will happen to him. Time is
reckoned as kshana, truti, lava, nimesha, kashtha, muhurta, ahoratra,
paksha, masa, ritu, vatsara, abda, yuga, kalpa and mahakalpa.1306
Sadashiva, who takes away life, reckons time differently. The three paths
are said to be the left, the middle and the right. According to those who
follow vamachara, the measurement of sound starts from the fifth day and
lasts till the twenty-fifth.1307 I will tell you about this. O one beautiful in
complexion! For those who know about time and the sound, for those who
follow vamachara, the measurement is based on the elements, the gaps in
them, the directions and the flags. O beautiful one! For those who follow
the path on the right, the measurements are spoken of as the seasons, the
transformation in the elements and their gunas. Those who know about the
progress of prana know this. When ida1308 and the other vessels carry
prana for five days at a stretch, there is no doubt that he will not live for
more than a year. When they carry them for ten days at a stretch, he will
live for a year. When they carry them for fifteen days at a stretch, his
lifespan will be over after a year. When they carry them for twenty days at a
stretch, this is a sign he will live for six months. If the vessel on the left
carries it for twenty-five days, this is a sign that his lifespan will be over in
three months. If it is carried for twenty-six days, it is said he will live for
two months. If it is carried constantly for twenty-seven days, it is said that
he will live for a month. This is the sign of the vessel on the left. These are
known to be the signs of the flow of prana along the left. In due order, for
reckoning days, there are four categories of the flow along the right. O
Devi! Within these four categories, there are said to be sixteen sub-
categories. I will now tell you about their measurements accurately. Starting
with six days, in due order, the measurements are similar to those manifest
along the left channel. If the flow is continuous for six days, it should be
known that he will live for two years, eight months and eight days. If the
flow lasts for seven days, there is no doubt that he will live for one year,
seven months and six days. If the flow lasts for eight days, he will live for
two years, four months and twenty-four days. If the flow of prana is
sustained for nine days, it is said that he will live for seven months and
twelve days. I have already described the reckoning of time. However, let
me also speak about the number of days within months. If the flow is for
eleven days, it is said that he will live for one year, nine months and eight
days. If the flow is for twelve days, it should be known that he will live for
one year, seven months and six days. If the vessel bears prana for thirteen
days, it is said that he will live for one year and four months. If the flow of
prana on the left is for fourteen days, it is said that he will live for one year,
six months and twenty-four days. There is no doubt about this. If the flow is
for fifteen days, those who know about time say that he will live for nine
months and twenty-four days. If the flow is for sixteen days, those who
know about time say that he will live for ten months and twenty-four days.
O Ishvari of sadhakas! If the flow is for seventeen days, his lifespan is
described as nine months and eighteen days. O Devi! If the flow on the left
is constant for eighteen days, it is said that he will live for eight months and
twelve days. O Devi! If the flow of prana is for twenty-three days, one
should certainly understand that he will live for twenty-four days. If the
flow is for twenty-four days, it is said that he will live for seven months and
six days. Eighteen days may also be added to this. I have briefly told you
about days within months, in so far as it concerns the flow on the left. Not
hear about the flow on the right. If the flow lasts for twenty-eight days, he
will live for that number of tithis. If the flow lasts for ten days, the calamity
is immediate. If it lasts for thirty days, the calamity will occur after five
days. O Devi! If the flow is continuous for thirty-one days, there is no doubt
that he will remain alive for three days. When Ravi’s nadi1309 bears prana
for thirty-two instants, there is no doubt that he will live for two days. I
have spoken to you about prana on the right. I will now speak to you about
the one in the middle.1310 When the flow of prana speeds up and comes
together in the face, he will live for a day. Those who know about the
ancient accounts speak of this as the wheel of time, indicating the end of the
Chapter 340-6(26) (Deceiving Kala)
‘“Devi said, ‘O divinity! You have spoken to me about the true jnana of
time. Please speak to me about the deception of Kala, a truth known to
yogis. All living beings are dragged by Kala. However, when Kala arrives,
how does one deceive death? O divinity! O one who bestows happiness on
everyone! Displaying your affection towards me, please tell me about that,
for the welfare of yogis.’”’
‘“Shankara replied, ‘O Devi! O Shivaa! Listen. I will tell you what you
have asked me about. For the welfare of all humans, I will tell you about it
briefly. The body is an aggregation of the five elements, earth, water, fire,
wind and space. Space pervades everything and goes everywhere.
Everything dissolves into space and originates from it again. Had it not
existed, where would they have found a refuge? O beautiful one! It is
because it is stable that the aggregation also exists. Through the strength of
austerities and mantras, those who possess jnana know all this exceedingly
well. There is no doubt about this.’”’
‘“Devi said, ‘O lord of the residents of heaven! Kala is cruel and terrible in
form. When he conveyed them to space, he was burnt down by you.
Praising and satisfying you through hymns, he got back his own form again.
You told him, “You will roam around among people, invisible in form.”
You showed him your great power and as a result of the power of your
boon, he arose again. Kala is present here. Can he be destroyed by anyone?
Please tell me that. You are the lord, the most noble among yogis. You
control yourself. You are Mahesha, engaged in the welfare of others.’”’
‘“Shankara replied, ‘Kala cannot be destroyed by supreme devas, daityas,
yakshas, rakshasas, uragas and humans. However, embodied yogis who are
supremely immersed in dhyana can cheerfully destroy Kala.’”’
‘Sanatkumara continued, “Hearing this from the guru of the three worlds,
Gouri laughed and asked, ‘Please tell me the truth. How can Kala be
destroyed and by whom?’”’
‘“Shambhu told her, ‘O one with a face like the one with the cool
beams!1311 Kala is like a predatory creature. However, there are
unblemished yogis who can fling him away. Listen attentively. O beautiful
one! The body always consists of the five elements. It emerges from them
and dissolves into them, possessing their gunas. The wind originates from
space. Fire originates from wind. Water has been identified as originating
from fire. The earth emerges from water. The earth and other elements
progressively merge into the preceding one. The earth is said to possess five
attributes, water four attributes, fire three attributes, wind two attributes and
space one attribute. Sound is the sole attribute of space. The attributes of
earth and the other elements are said to be sound, touch, form, taste and
smell as the fifth. When it gives up its respective attribute, each element is
destroyed. When it accepts its respective attribute, the element is spoken of
as manifesting itself. O Deveshi! Know that this is the truth about the five
elements. O Devi! Therefore, yogis who wish to vanquish Kala always
think about these respective attributes and those of Kala.’”’
‘“Devi asked, ‘O lord of all those who know yoga! How do yogis conquer
Kala? Do they use dhyana or mantra? Please tell me everything.’”’
‘“Shankara replied, ‘O Devi! Listen. Desiring the welfare of yogis, I will
tell you. This supreme jnana must not be indiscriminately revealed to
anyone. O beautiful one! It must be bestowed on someone who is full of
faith and devotion, intelligent and pure and on someone who is always
devoted to dharma and is not a non-believer. On an excellent seat, or an
excellent couch, a person who knows about yoga must engage himself in
yoga. He must do this in the dark, without a lamp. He must do this when
others are asleep. When the index fingers are used to close the ears for a
muhurta, a sound is heard, resembling that of a blazing fire. If one does this
at the time of sandhya, one does not feel exhaustion, even for an instant. All
kinds of ailments and many kinds of anxiety and hardships are swiftly
destroyed. If one constantly visualizes death’s form for two ghatikas, one
can conquer death and desire and roam around, as one wills. He knows
everything and can see everything. He obtains every kind of siddhi. If he
hears a sound that is like that of clouds thundering during the rains, the yogi
is instantly freed from all bonds of samsara. The yogi then constantly
becomes more subtle than the subtlest. O Devi! I have thus described to you
the nature and form of meditating on shabda-brahma.1312 Like a person
looking for grain casts aside the husk, the yogi casts aside all bonds. After
obtaining shabda-brahma, if he hankers after anything else, that will be like
striking the sky with his fists. He will end up craving for hunger and thirst.
The supreme brahman bestows bliss and emancipation. It is without decay
and not external. When one knows it, one is devoid of every kind of
limitation. Those who are deluded come under the noose of Kala and are
subjugated by the noose of death. They are sinners and evil in their
intelligence. They do not know shabda-brahma. One is in samsara only as
long as one has not obtained that refuge. When one knows about the
supreme truth, one is freed from the bondage of birth. Sleep and laziness are
great impediments. One must make efforts to conquer these enemies. One
must always be seated on a comfortable seat and practice shabda-brahma.
Even if a man is one hundred years old, if he practices the enhancement of
prana for as long as he has life, he will be free of ailments and will obtain a
body that conquers death. If this can be directly seen in an old man, what
need be said of a young person? O Devi! O beloved! Shabda-brahma is
supreme Shiva and using one’s intelligence, one must endeavour to perform
dhyana on this. It cannot be pronounced but is the infinite sound. It is not
Aumkara, or mantra, or bija mantra, or akshara.1313 Those who know
about prana say that there are nine signs of this sound. I will speak about
this. Progressively using this nada,1314 one can proceed towards siddhi—
(1) sound of a ghosha consonant;1315 (2) sound of bell metal; (3) sound of
a horn; (4) sound of a bell; (5) sound of a veena; (6) sound of a flute; (7)
sound of a drum; (8) sound of a conch shell and (9) the rumbling of thunder
as the ninth. Eventually, giving up these nine sounds, one must practice
tumkara.1316 If a yogi always performs dhyana on this, good deeds and
bad deeds do not touch him. O Devi! Through such practice of yoga, a
person can hear what others cannot hear. If he dies while engaged in such
practice, a yogi can remain in that position for days and nights. Within
seven days, a sound emerges from him, indicating that he has conquered
death. O Devi! This sound is of nine types, and I will describe these
accurately. The first nada is ghosha. It is supreme and purifies the atman.
This nada is excellent and destroys every kind of ailment. It attracts and
controls. The second nada is the sound of bell metal. It stupefies all beings.
There is no doubt that it counters the effects of poison, evil planets and
every kind of impediment. The third nada is the sound of a horn and is
invoked for abhichara. It is used for ucchatana and the killing of enemies.
Parameshvara says that the fourth nada is the sound of a bell. It is capable
of attracting all devas. What need be said about humans on earth? Attracted
by this, yaksha and gandharva maidens grant the yogi every great siddhi he
wishes for. The fifth nada, always heard by a yogi, is the sound of a veena.
O Devi! Through this, one becomes capable of seeing a long distance away.
If one performs dhyana on the sound of a flute, one gets to know the truth
about everything. If one performs dhyana on the sound of a drum, one does
not suffer from old age or death. O Devi! Through the sound of a conch-
shell, one can assume whatever form one desires. As a result of the sound
of thunder, a person does not suffer from any calamities. O one with the
beautiful complexion! With single-minded attention, if the mind is
constantly fixed on tumkara, a form of the brahman, what cannot be
achieved by him, as he wishes? He becomes omniscient and can see
everything. He can assume any form he wills and can go anywhere. He
suffers from no aberrations. There is no doubt that he is like Shiva himself.
O Parameshani! This is the real nature of shabda-brahman, with its nine
forms. I have described all of them to you. What else do you want to
hear?’”’
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Chapter 341-6(27) (Deceiving Kala
and Obtaining Shiva)
‘“Devi said, ‘Through yoga, one can attain the status of wind, which
originates from space. O lord! If you are pleased, please tell me everything
about this.’”’
‘“Shankara replied, ‘Desiring the welfare of yogis, I have described
everything earlier, about how the wind became a symbol for those who wish
to conquer Kala. Realizing the day through this, a yogi remains immersed
in pranayama. O beautiful one! Within half a month, he conquers Kala,
which arrives. The heart is like the fire of a lamp and the wind follows the
fire. The great wind goes everywhere and pervades everything, inside and
outside. Jnana, vijnana and enterprise are all urged by the wind. By
conquering the wind, one can conquer the entire universe. Desiring to slay
old age and death, a yogi must always remain engrossed in dharana.
Engaged in yoga, there must be proper dharana first. Dhyana follows. O
sage!1317 A blacksmith fills the mouth of the bellows with wind and
accomplishes his task. That is exactly the way a yogi should practice. The
divinity is the lord of one thousand. He has one thousand eyes, hands and
feet. His joints envelope everything and he stands ten finger-lengths above
this. One should restrain prana and utter the gayatri mantra first, along with
AUM, followed by the vyahriti three times.1318 This is spoken of as
pranayama. The moon, the sun and the planets originate and dissolve away
again. Nevertheless, those devoted to yoga and dhyana do not return again.
A brahmana can torment himself through austerities for one hundred years
and drink water from the tip of a blade of kusha grass. But the brahmana
can obtain the same fruits through a single act of dharana. If a brahmana
gets up in the morning and practices pranayama, he swiftly destroys all his
sins and goes to Brahma’s world. If a person single-mindedly practices
pranayama in a solitary spot, he conquers old age and death and along with
the wind, can travel through the sky. He obtains siddhi, luster, beauty,
intelligence, valour, bravery, the speed of the wind, happiness and a
supreme bliss that is praised. I have thus described the entire siddhi that a
yogi can obtain through the wind. O Deveshi! I will now describe the nature
of what can be obtained through the fire. He must be comfortably seated, or
must lie down, in a place where the speech of people does not exist. He will
then use the energy that emerges from his head to illuminate the middle of
his body. With unwavering attention, a yogi will use the fire that emerges
from the middle of his eyebrows to illuminate. He will be like a person who
can unhesitatingly see in a place where the light of a lamp does not exist. A
yogi must carefully press his eyes a little with the tips of his fingers. When
he sees a star, he must single-mindedly perform dhyana on that for a
muhurta, or half a muhurta. Thereafter, when he meditates in the darkness,
he will see the lord of illumination—white, red, yellow, black and with the
hue of a rainbow. An energy like that of the rising sun will emerge from his
forehead, from between his eyebrows. When he realizes this, he can assume
any form he wills and sport in that. Through constant practice of yoga, he
will obtain powers—pacifying and calming causes, entering the bodies of
others, anima and the other attributes, the ability to see with the mind, the
capacity to hear from a long distance, vijnana, the ability to be invisible, the
ability to assume many forms and the ability to travel through the sky. He
possesses the learning that comes from studying and becomes accomplished
in many sacred texts. Even those who possess jnana can become deluded,
subjugated by former karma. Even when they look, they do not see. Like
the deaf, they do not hear. Foolish and confounded by sin, they behave like
blind men in the world. “I know the great Purusha, whose complexion is
like that of the sun and who is beyond darkness.1319 He is the one who
must be known. There is no other path that one can traverse.” I have thus
described to you the excellent means of using the energy. By using this, a
yogi conquers Kala and becomes immortal. I will also tell you about
something else, through which, one does not suffer death. O Devi! Listen
carefully, with single-minded attention. O Devi! Turiya is a state that can be
obtained by living beings, yogis and those who perform dhyana.
Controlling his mind, the yogi must be comfortably seated in the designated
spot. His body must be upright, and his hands must be clasped, like a cup.
Forming his mouth into the shape of a beak, he must gradually drink in the
air. In a short while, the water that grants like will exude from his palate.
Using the wind, he will inhale this cool water, which is like amrita. If a yogi
drinks this every day, he will never come under the subjugation of death. He
will become immensely energetic and will assume a divine form. He will
not suffer from hunger or thirst. His strength will be like that of an elephant,
his speed will be like that of a horse, his eyesight will be like that of Garuda
and he will be able to hear from a long distance away. He will have a mass
of dark and curly hair. His complexion will be like that of gandharvas and
vidyadharas. Such a man will live for one hundred years of the gods and his
excellent intelligence will equal that of Brihaspati. In this way, he can travel
through the sky and can happily go wherever he wishes. I will speak to you
about another method, which even the gods make efforts to keep a secret. O
one with the beautiful face! Listen. The yogi must practice so that he can
curve the tongue and raise it up to the palate. Within a short period of time,
it will gradually become elongated. When the palate is touched, a cool
nectar will flow. If a yogi constantly drinks this, he will proceed towards
immortality. The tip of the tongue is extended ant touches the palate. The
hands are clasped in the form of a sparkling lotus. Drops of nectar are
drawn out and descend, drop by drop, causing delight even to devas. This is
the substance that enables a person to cross over samsara and cross over all
the sins that have been committed. This enables a person to transcend and
cross over Kala. When the limbs are drenched with this, he does not die and
does not suffer from hunger or thirst. O daughter of the mountain! When the
earth possesses these four types of yogis,1320 it possesses the constant
fortitude to bestow happiness on the entire universe, not to speak of the
earth. There are all the things embodied beings constantly visualize in their
dreams but suffer miseries. The yogi possesses the powers to create heaven
on earth and this is only a small bit of what those four types of yogis can
do. Therefore, the earth, with its mantras, austerities, vratas, niyamas,
medicinal herbs and yoga, is desired by men who follow good policy and
possess humility and knowledge about dharma. The original divinity of
beings does not move from a place where these four types of yogis exist. I
will now follow the norms and describe the shadowy being who is known
as Shiva.”’
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Chapter 342-6(28) (Beholding the
Shadowy Being)
‘“Devi said, ‘O lord of devas! O Mahadeva! You have spoken about
deceiving Kala, the nature of shabda-brahma and the excellent signs of
yoga. You have briefly mentioned the excellent jnana about the shadowy
being. For the welfare of yogis, please tell me about this in detail.’”’
‘“Shankara replied, ‘O Devi! Listen. I will describe to you the signs of the
shadowy being. If a man knows about this properly, he is freed from all
sins. O one with the beautiful complexion! He must be seated with his back
towards the sun or the moon. He must wear white garlands and garments.
He must adorn himself with fragrances and incense. He must then
remember the great mantra, which bestows everything desired as fruits. It
has nine aksharas, united into one. He should then glance at his own
shadow. When he glances next at the sky and sees a shadow that is white in
complexion, his atman becomes one with Shiva, the supreme cause. Those
who know about time have said that he obtains the brahman then. There is
no doubt that he is freed from sins like those of killing a brahmana. If he
sees a shadow that is without a head, within a period of six months, the yogi
will lose all power of speech. A white shadow is known as a sign of
dharma, a black one indicates sin. A red shadow is known as a sign of
bondage, a yellow one indicates enmity. If the shadow is without arms, this
indicates the destruction of relatives. If there is no mouth, this reveals fear
of hunger. The lack of hips indicates the death of the wife. If there are no
calves, wealth will be destroyed. If there are no feet, there will be exile to
some other country. I have spoken about these indications. O Maheshvari!
A man must make efforts to reflect on these. O Maheshvari! A man must
properly see the paramatman within his own atman. Using the mantra with
the nine aksharas, he must then perform japa in his mind. After a year
passes, there is nothing that the reciter of the mantra cannot accomplish. He
obtains anima and the other powers and can travel through the sky. I will
now speak about another power that is impossible to counter and impossible
to know. In this world, those who possess jnana see it standing in front of
them. This is impossible to know in this world and is etched in the form of a
snake that is coiled. It is astride a vehicle and its dimensions cannot be seen,
nor read about. Its head is placed above the universe, and it is constantly
lauded in the Vedas. It is the mother of all kinds of learning and is chanted
about as the secret knowledge. This is indicated as the ability to travel
through the sky and exists in all living beings. It is visible and is also
invisible. It does not move. It is manifest and is not manifest. It is constant
and eternal. It is without a complexion, but also has a complexion. It is
spoken of as Bindumalini. A yogi who constantly sees it accomplishes
every objective. Fruits are obtained from bathing in all the tirthas, donations
and all the sacrifices. A person who sees Bindumalini obtains all those
fruits. There is no doubt about this. I have spoken the truth. O Devi! A man
then obtains the fruits obtained from bathing in all the tirthas, all the
donations and all the sacrifices. O Maheshani! What is the need to speak a
lot? One obtains everything that one desires. Therefore, a learned man
pursues yoga and this jnana. Success in yoga is obtained through practice.
Therefore, one should practice. Perfect understanding is obtained through
practice. Emancipation is obtained. Since it is the cause behind
emancipation, a learned person must always practice. O Devi! I have thus
spoken to you about what bestows the fruits of objects of pleasure and
emancipation. What other truth do you wish to know about? I will tell you
the truth.’”’
Suta concluded, ‘O lords among sages! Hearing the words spoken by
Brahma’s son, which were full of supreme meaning, Vyasa, Parashara’s son,
was pleased. Vyasa was supremely satisfied and repeatedly prostrated
himself before Sanatkumara, the ocean of compassion, Brahma’s
omniscient son. Kaleya Vyasa, lord among sages, praised him in this way.
The learned sage, Sanatkumara, was an ocean of vijnana. Vyasa said, “O
best among sages! From you, I have learnt about the brahman. I prostrate
myself before you. I bow down before you. O one who knows about the
brahman! You are blessed.” Thus, the great sage, Brahma’s son, was praised
by Kaleya, who was filled with great bliss and was silent because of his joy.
O Shounaka! Worshipped by Vyasa and happy and pleased in his mind,
Brahma’s son took leave of him and went to his own abode. So did Vyasa.
O brahmanas! I have described to you the conversation between
Sanatkumara and Kaleya. It enhances jnana and brings happiness.’
Chapter 343-6(29) (The Original
Creation)
Shounaka said, ‘I have heard the great account, full of supreme meaning,
narrated by you about the conversation between Sanatkumara and Kaleya. I
now wish to hear about Brahma’s creation. Please tell me about how it
originated, as you have heard it from Vyasa.’
Suta replied, ‘O sage! Listen to this divine account, which destroys all sins.
I will tell you about this wonderful account, full of many kinds of extensive
learning. If a person repeatedly teaches this, or reads it, he saves his own
lineage and obtains greatness in the world of heaven. The supreme Purusha
is eternal and possess existence and non-existence in his atman. Though
without a sense of ownership, to create the worlds, he assumed the form of
the supreme Purusha. He is the creator of all beings and is devoted to
Narayana. O best among sages! Know him to be the infinitely energetic
brahman. O tiger among sages! He is beyond conception, but all the pure
kalpas originate in him. I prostrate myself before that Svayambhu. I bow
down before Hiranyagarbha Purusha Ishvara again. I will tell you about the
excellent creation. Brahma is the creator, Hari is the preserver and
Maheshvara is the destroyer. From one period of time to another period of
time, there is no other cause behind creation. Svayambhu Bhagavan desired
to create many kinds of subjects. Therefore, he first created water. Having
created it, he released his energy into it. Water is known as Naara and the
descendants of water are known as Nara. Since he lay down on the water
earlier, he is known as Narayana.1321 An egg that was golden in
complexion floated in the water. From that, Brahma himself, who is known
as Svayambhu, originated. After remaining there for a year, Bhagavan
Hiranyagarbha1322 divided the egg into two parts and created heaven and
earth. Above and below, there were fourteen worlds that were created.
Between the two parts, the lord created the sky. He created earth, flooded by
water, and the ten directions in the firmaments. At that time, he created
mind, speech, desire, anger and intercourse. Through his mental powers, he
created seven extremely energetic sons—Marichi, Atri, Angiras, Pulastya,
Pulaha, Kratu and Vasishtha. The Puranas have determined that these are
the seven brahmanas. From his rage, Brahma then created the Rudras. He
created the rishi Sanatkumara, who was older than everyone else. The other
seven and all the Rudras were born later. Sanatkumara remains there,
restraining his energy.1323 From those seven, divine and great lineages
originated, worshipped by devas and rishis. Those maharshis had offspring
and were ornamented with rites. Lightning, thunder, red clouds and the
rainbow was created. Having created water in the beginning, he created
clouds. To accomplish sacrifices, he created hymns of the Rig Veda, Yajur
Veda and Sama Veda. We have heard that these are always used to perform
sacrifices to devas and worship them. He created devas from his mouth,
ancestors from his chest, men through intercourse and asuras from his hips.
He created superior and inferior species from his limbs. In this way,
Prajapati embarked on creating subjects who were created from water.
Though the subjects were created, they did not increase. Therefore, he
divided his own body into male and female. In this way, he created subjects,
and his greatness pervaded the universe. Vishnu created Viraja, the Virat
Purusha. Know that this was a second Manu who started this
manvantara.1324 Purusha, the lord, created all the subjects through Viraja.
In Narayana’s creation, subjects were not born through the womb. They
were blessed and had long lifespans. They possessed deeds and offspring. O
supreme among sages! I have thus spoken to you about the first creation. If
a person knows about the first creation, he obtains his desired destination.’
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Chapter 344-6(30) (Description of
Creation)
Suta said, ‘The Prajapati who originated from the water created subjects. As
Purusha, he obtained Shatarupa as his wife, and she was not born through
the womb. In his greatness, born from the water, he remained there,
covering the firmament. Following dharma, the great-souled one gave birth
to Shatarupa. For a hundred years, she tormented herself through extremely
difficult austerities. As her husband, she obtained Purusha, blazing in his
austerities. She gave birth to a Purusha who is known as Svayambhuva
Manu. Seventy-one mahayugas are described to be his manvantara.
Through Vairaja Purusha, the patient Shatarupa gave birth to the brave
Priyavrata and Uttanapada. The immensely fortunate Kamya was the wife
of Kardama Prajapati. Kamya had three sons—Samrat, Sakshi and
Avitprabhu. The lord Uttanapada had sons who were Shakra’s equals. His
son was the divine Dhruva, extremely radiant and with bliss in his atman.
Dharma’s daughter possessed excellent hips and was famous under the
name of Suniti. With her as a mother, following dharma, Dhruva was born.
While he was still a child, for three thousand divine years, Dhruva
tormented himself through austerities in a desolate spot. He desired a spot
that would not decay. Pleased, the lord Prajapati Brahma gave him a region
that was just like his own. It did not move and was in front of the saptarshis.
Dhruva had two sons, Pushti and Dhanya. Through Samuttha, Pushti had
five unblemished sons—Ripu, Ripunjaya, Vipra, Vrikala and Vrishatejas.
Ripu’s queen gave birth to Chakshusha, lord of all the directions. Through
Pushkarini, Chakshusha Manu had Varuna as a son. O best among sages!
Through Nadvala, the daughter of Vaishya, Manu1325 had ten immensely
energetic sons—Puru, Masa, Shatadyumna, Tapasvi, Satyavit, Kavi,
Agnishtoma, Atiratra, Atimanyu and Suyasha as the tenth. Through Agneyi,
Kuru had six immensely radiant sons—Anga, Sumanas, Khyati, Sriti,
Angiras and Gaya. Through Sunitha, Anga had a single son named Vena.
As a result of Vena’s wicked deeds, the sages, devoted to dharma, were
filled with great rage and used humkara to kill him.1326 At this, for the
sake of offspring, Sunitha entreated the rishis. Sarasvatas1327 and others
kneaded his right hand. When Vena’s hand was kneaded, Prithu was born.
He was born with a bow and armour. His energy was like that of the sun.
For the protection of subjects, the preservation of dharma and the
punishment of the wicked, he was born as Vishnu’s avatara. Prithu
Venya1328 always protected the earth and was the ancestor of kshatriyas.
He was the lord of the earth and was the first to be initiated into a rajasuya
sacrifice. The accomplished sutas and magadhas were born through
him.1329 O best among sages! For the welfare of everyone, he milked the
earth. The king performed one hundred sacrifices and provided a means of
subsistence for everyone—devas, rishis, asuras, rakashasas and especially,
humans. Prithu had two sons, who knew about dharma and were known on
earth as Parthivas.1330 They were Vijitashva and Haryaksha. They were
extremely brave and immensely famous. Shikhandini had Prachinabarhi as
a son.1331 As long he roamed around on earth, prachinagra kusha covered
the surface of the earth.1332 Following dharma, he married the daughter of
the ocean. Having obtained a wife, the king, the great lord, became even
more radiant. Through the ocean’s daughter, Prachinabarhi obtained ten
sons. He undertook many sacrifices and also had a divine daughter. All the
sons were known as Prachetas and they were accomplished in
dhanurveda.1333 All of them tormented themselves through great
austerities and observed the same kind of dharma, immersed in the water of
the ocean for ten thousand years. Devoted to dhyana on Shiva, they used
Rudra Gita to perform japa.1334 When they were engaged in austerities, the
earth was no longer protected, and the earth became covered with trees.
Consequently, the subjects were destroyed. O tiger among sages! On seeing
this when they returned, they engaged in austerities and obtained boons.
Through the strength of austerities, they wished to burn1335 them down.
Wind and fire issued from the mouths of the Prachetas. The wind uprooted
the trees, and the fire burnt them down. On seeing that the trees were
destroyed, but some branches were still left, the powerful King Soma1336
approached and spoke to them. Soma said, “O kings! O sons of
Prachinabarhi! Restrain your anger. This is Anubhuta, the daughter of the
trees and she is beautiful in complexion. Earlier, since I knew about the
future, I nurtured her in my womb. This immensely fortunate one will be
your wife and will extend Soma’s lineage. She will give birth to a learned
son named Daksha Prajapati. In ancient times, the immensely energetic one
used to be Brahma’s son and will be a great creator. Through half of your
energy and my energy, he will be a lord of the earth who will be full of
Brahma’s energy. He will make the subjects prosper.” At this, the Prachetas
agreed to Soma’s words. Following dharma, they happily accepted the one
with the beautiful complexion, the daughter of the trees, as their wife.’
‘She gave birth to the Prajapati named Daksha. O sage! That immensely
energetic one was also born as part of Soma’s portion. Daksha used his
mental powers to create mobile and immobile objects, bipeds and
quadrupeds. He then started to use sexual intercourse for creation.
Following the excellent norms of dharma, he married Virani, the daughter
of Prajapati Virana. She was devoted to her husband. Through her, he had
ten thousand auspicious sons, the Haryashvas. As a result of Narada’s
instructions, they became non-attached. Hearing this, through her, Daksha
again had one thousand sons, the Subalashvas. As a result of the sage’s
instructions, they also followed the path taken by their brothers. They were
non-attached and followed the path of mendicants, not returning to their
parents. Hearing this, he1337 became angry and imposed an intolerable
curse on the sage. “O one who loves conflict! You will never be able to
remain in one place.” Comforted by Vidhatri, he subsequently created
women. O lord among sages! They possessed qualities and their forms were
like great blazes. O supreme sage! He bestowed ten on Dharma, thirteen on
Kashyapa, two on Brahmaputra, two on Angiras and two on the learned
sage, Krishashva. Lord Daksha bestowed the rest, known as nakshatras, on
Soma. Devas, asuras and others were born from Daksha’s sons. They were
famous and had many children, filling the universe. O Indra among
brahmanas! Since then, subjects have been born through sexual intercourse.
It is said that before this, creation took place through mental conception,
sight and touch.’
Shounaka asked, ‘Earlier, you said that Daksha was born from Brahma’s
thumb. How did the great ascetic again become the son of the Prachetas? O
Suta! I have a doubt about this, and you should explain it to me. It is also
amazing that he should become Soma’s father-in-law. How did this
happen?’
Suta replied, ‘Creation and destruction of beings occur constantly. O sage!
Daksha and all the others are born in every kalpa. A person who knows this
Chapter 345-6(31) (Description of
Creation Continued)
Shounaka said, ‘O son of a suta!1338 Quickly, please tell me in detail about
the creation of devas, danavas, gandharvas, uragas and rakshasas.’
Suta answered, ‘When creation did not progress, for the purpose of
creation, Prajapati requested Virana’s daughter, who was great in austerities.
He created many kinds of subjects through the dharma of sexual
intercourse. O immensely wise one! I will tell you about it briefly. Listen.
Through Virini, Daksha Prajapati had five thousand valiant sons. Seeing
that they had been created, the sage Narada spoke to them. Earlier, Narada,
Parameshthi’s son, had heard that all creation would occur through
Kashyapa and Daksha’s daughters. Therefore, he spoke to them. “You are
foolish. You do not know anything about the directions. Without knowing
that, how can you create? Therefore, get to know the earth.” Addressed in
this way, all of them energetically departed, so as to know the directions.
Unable to reach the end, they did not return to their father’s house.
Knowing this, he again had five hundred sons. However, Narada, who could
see everything, spoke to them again. Narada said, “Without knowing the
dimensions of the earth, how can you create? All of you are foolish. What is
this creation you are about to embark on?” Hearing his words, Daksha’s
sons, the Subalashvas, left in search of the different directions, just as the
Haryashvas had done earlier. They reached the infinite limits of Pushkara
and were defeated. Like rivers headed towards the ocean, they have still not
returned. O sage! Since then, if a brother leaves in search of a brother, he is
destroyed. A learned person should not engage in such a task. Daksha
Prajapati got to know that they had also been destroyed. Full of rage, he
cursed the great-souled Narada. “O one who loves quarrels! You will never
find stability in any one place. In your presence, people will always
quarrel.” We have heard that Daksha Prajapati was consoled by Vidhatri.
Through Virini, he had sixty daughters. He bestowed ten on Dharma,
thirteen on Kashyapa, twenty-seven on Soma, four on Arishtanemi, two on
Brahmaputra, two on Angiras and two on the learned Krishashva. O sage!
Hear about their names.’
‘Dharma’s wives were Arundhati, Surya, Lamba, Bhanu, Marutvati,
Sankalpa, Muhurta, Sadhya and Vishva.1339 O sage! Hear about their
offspring. Vishva gave birth to the Vishvadevas and Sadhya to the Sadhyas.
Marutvati’s sons were the Marutvats, and Vasu’s sons are known as the
Vasus. Bhanu’s sons were all the Bhanus and the Muhurtajas were born
from Muhurta. Ghosha was born from Lamba and Yami’s daughter was
Nagavithi. All uneven entities on earth were born from Arundhati. From
Sankalpa was born Sankalpa, the resolution that has the nature of truth. O
Shounaka! Vasu had eight sons, Aya and others. Hear about their names.
They were Aya, Dhruva, Soma,1340 Dhara, Anila, Anala,1341 Pratyusha
and Prabhasa. These are the names of the eight Vasus. Aya’s sons were
Vaitandya, Shrama, Shanta and Muni. Dhruva’s son was the illustrious
Kala, whose power is exerted in the worlds. Soma’s son was the illustrious
Varcha and radiance results from him. Through Manohara, the sons of
Dhara were Dravina, Hutahavyavaha, Shishira, Prana and Ramana.
Shiva1342 was Anila’s wife and her sons was Manojava and Avijnatagati.
These were Anila’s two sons. Agni’s son, the prosperous Kumara, was born
in a clump of reeds. The descendants who followed him were Shakha,
Vishakha and Naigameya. He is known as Kartikeya because he was the
son of the Krittikas.1343 Pratyusha’s son was the rishi named Devala.
Devala had two sons who were learned and had offspring. Brihaspati’s
sister was a supreme lady who followed brahmacharya. She was
accomplished in yoga and roamed around the entire earth. She became the
wife of Prabhasa, the eighth Vasu. The immensely fortunate Prajapati
Vishvakarma was born from her. He is the creator of thousands of works of
artisanship and is the architect of the gods. The supreme among artisans
created all kinds of ornaments and also all the vimanas of the devas.
Humans earn subsistence through the great-souled one’s art of
craftsmanship. According to a different version, his wife, Sarupa, gave birth
to crores of Rudras, such as Raivata, Aja, Bhava, Bhima, Vama, Ugra,
Vrishakapi, Ajaikapada, Ahirbudhnya, Bahurupa and Mahat. O sage! Hear
about the names of the foremost eleven. They are Ajaikapada,
Ahirbudhnya, Tvashta, the valiant Rudra, Hara, Bahurupa, the
unvanquished Tryambaka, Vrishakapi, Shambhu, Kapardin and Raivata. I
Chapter 346-6(32) (Kashyapa’s
Lineage)
Suta said, ‘Their names are Aditi, Diti, Surasa, Arishtela, Danu, Surabhi,
Vinata, Ila, Tamra, Krodhavasha, Kadru and Muni.1344 O Indra among
brahmanas! Hear about their offspring. In the earlier manvantara, there were
twelve excellent and supreme gods. They were named the Tushitas. In the
intervening period between end of Chakshusha manvantara and the
beginning of Vaivasvata manvantara, for the welfare of the worlds, those
immensely illustrious ones assembled and spoke to each other. “Come. Let
us quickly enter Aditi’s womb. When the new manvantara presents itself,
we will be born. That will be best.” During Chakshusha Manu’s
manvantara, all of them said this. They have been born as the sons of
Kashyapa, Marichi’s son, and Aditi, Daksha’s daughter. Vishnu and Shakra
have been born again. The twelve infinitely energetic Adityas are said to be
Aryama, Dhatri, Tvashta, Pusha, Vivasvat, Savitar, Mitra, Varuna, Amsha
and Bhaga.1345 In Chakshusha manvantara, the gods were known as the
Tushitas. In Vaivasvata manvantara, they are known as the twelve Adityas.
O Shounaka! In the due order, I have thus spoken to you about Aditi’s
offspring. Soma’s twenty-seven wives have been mentioned and they were
excellent in their vows. All of them were yoginis1346 and they are said to
have given their names to the nakshatras. Arishtanemi’s wives had sixteen
offspring. The sons of the learned Bahuputra are said to be four.1347 The
sons of devarshi Krishashva are said to be the weapons of devas. In this
way, when one thousand yugas are over, all of them are born again, as they
will. O son! O sage! Dhumrakesha was also born through his wife, Archi.
His1348 two wives were Svadha and Sati. Svadha was the elder and Sati
the younger. It should be known that Svadha gave birth to the ancestors and
Sati to the Angirases. In this way, at the end of one thousand mahayugas,
they are born again, as they will. There are thirty-three categories of
devas.1349 They are also said to have origin and destruction. O Maitreya!
Just as the sun always rises and sets, from one yuga to another yuga, devas
are created.’
‘We have heard that from Kashyapa, two sons were born to Diti—
Hiranyakashipu and the valiant Hiranyaksha. She had a daughter named
Simhika, who was married to Viprachitti. Hiranyakashipu had four sons
who were famous for their energy—Anuhlada, Hlada, the valiant Samhlada
and the youngest, Prahlada, whose discriminating intelligence was such that
he was devoted to Vishnu. Through Surya, Anuhlada’s sons were Puloma
and Mahisha. Through his wife, Dhamani, Hlada had Vatapi and Ilvala as
sons. Through his wife, Kriti, Samhlada had Panchajana as a son. Virochana
was Prahlada’s son and through his wife, Devi, Virochana had Bali as a son.
O lord among sages! Through Ashana, Bali had one hundred sons. Bali was
devoted to Shiva and was one of Shiva’s great devotees. He donated and
was generous. He is remembered for his auspicious deeds and austerities.
He had an extremely intelligent son named Bana, who was supreme among
Shiva’s devotees. By satisfying Shiva properly, he became a ganapati. You
have already heard the account of the great-souled Bana. In a battle against
him, Krishna was pleased with his bravery. Hiranyaksha had five sons.
There were learned and extremely strong. Their names were Kukura,
Shakuni, Bhuta-santapana, Mahanada and the brave Kalanabha. O sage! I
have spoken about Diti’s sons. Now hear about Danu’s sons. Danu had one
hundred sons who were fierce in their valour. They were Ayomukha,
Shambara, Kapola, Vamana, Vaishvanara, Puloma, Vidravana, Mahashira,
Svarbhanu, Vrishaparva and the valiant Viprachitti. All of them were
Danu’s sons, born through Kashyapa. O sage! O unblemished one! Now
hear about their sons. In this connection, I will speak about them.
Svarbhanu’s daughter was Prabha and Puloma’s daughter was Shachi.
Upadanavi, Hayashira and Sharmishtha were Vrishaparva’s daughters.
Vaishvanara’s daughters were Pulomaa and Pulomika. They married
Marichi’s immensely energetic son and had many sons. Marichi’s son was
great in his austerities. Through them, he had sixty thousand sons, who
brought delight to the danavas. These were the extremely strong danavas,
the Poulamas and Kalakhanjas. They resided in Hiranyapura and because of
favours received from the grandfather, could not be killed by devas. They
were killed by Savyasachi.1350 Through Simhika, Viprachitti had sons.
Because of the union between a daitya and a danava, they were fierce in
valour. There were thirteen immensely strong ones, known as Saimhikeyas.
They were Rahu, Shalya, the extremely strong Bala, Mahabala, Vatapi,
Namuchi, Ilvala, Svasripa, Ajika, Naraka, Kalanabha, Sharamana and
Sharakalpa. They extended their lineages. Their sons and grandsons
extended Danu’s lineage. There were many who were born, and they are not
being described in detail. The Nivatakavachas and Maruts were born in
Samhlada daitya’s lineage. They were cleansed in their souls and engaged
in austerities.’
‘Tamra1351 is said to have had immensely spirited sons like Shanmukha.
Tamra’s daughters are said to be Kaki, Shyeni, Bhasi, Sugrivi, Shuki,
Gridhrika, Ashvi and Uluki. Kaki gave birth to crows and Uluki to owls.
Sheyni gave birth to hawks, Bhasi gave birth to kites and Gridhrika gave
birth to vultures. Shuki gave birth to parrots and Sugrivi gave birth to
auspicious birds. Tamra, Kashyapa’s beloved, gave birth to horses, camels
and donkeys. The lineage that Tamra gave birth to has thus been described.
Vinata1352 had two sons, Garuda and Aruna. Suparna1353 was best among
birds and Aruna was known for his deeds. Surasa gave birth to one
thousand immensely energetic snakes. Those great-souled ones possessed
many hoods and travelled through the sky. The foremost them were the
kings Shesha, Vasuki, Takshaka, Airavata, Mahapadma, Kambala,
Ashvatara, Elaputra, Padma, Karkotaka, Dhananjaya, Mahanila,
Mahakarna, Dhritarashtra, Balahaka, Kuhara, Pushpadanta, Durmukha,
Sumukha, Khararoma and Kharapani. There were many others.
Krodhavasha gave birth to hordes and all of them were fanged. There were
birds born from eggs, those on land and in water. It is held that there were
animals too. Anayusha had fifty sons who were extremely strong. The
foremost were Bala, Vriksha, Vikshara and Brihat. Surabhi gave birth to
hares and buffaloes. All the trees, creepers, vines and grass were born from
Ila. Khasa gave birth to yakshas and rakshasas, Muni to apsaras. Arishta
gave birth to snakes, who were superior to the best of humans in their
power. O lord among sages! I have thus described Kashyapa’s descendants.
Their sons and grandsons numbered hundreds of thousands.’
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Chapter 347-6(33) (Description of
Creation Continued)
Suta said, ‘O son! Such is said to have been creation during Svarochisha
manvantara. In Vaivasvata manvantara, a great sacrifice was performed for
Varuna. It is said that for the sake of generating offspring, Brahma himself
offered oblations. Earlier, he had created seven saparshis through his mental
powers. The grandfather himself thought of them as his sons now. O rishi!
There was a great battle between devas and danavas. When Diti’s sons were
destroyed, she went and presented herself before Kashyapa. Worshipped
properly by her, Kashyapa was pleased in his mind. He offered to grant her
a boon. She asked for the boon that she might have a capable and infinitely
energetic son who would kill Indra. The extremely great ascetic granted her
the desired boon. But he said, “O one with the beautiful complexion! You
will have to follow brahmacharya and other niyamas for one hundred years.
You will have to be pure.” Diti conceived and nurtured the foetus. She
followed brahmacharya and other niyamas. Having impregnated Diti’s
womb and having instructed her about the vow, Kashyapa left. He was
happy in his mind and wished to torment himself through austerities. The
chastiser of Paka1354 remained there, looking for a weakness. When one
year from the one hundred was left, he found the weakness. Without
washing her feet and purifying herself, Diti lay down to sleep, with her head
facing the wrong direction. This occurred because of the power of what was
destined to happen. Seizing the opportunity, Shakra penetrated through her
side and, with the vajra in his hand, shattered the embryo into seven
fragments. When the embryo was thus split by the vajra, it cried out. The
wielder of the vajra repeatedly told it, “Do not cry.” He sliced each of those
seven fragments into seven fragments, but they did not die. O sage! As they
were struck, all of them joined their hands in salutation and said, “O
Shakra! Why do you wish to kill us? We are your brothers, the
Maruts.”1355 O brahmana rishi! As a result of Shankara’s wishes, they
gave up their inclinations as daityas and Indra accepted all of them as
brothers. These were devas known as Maruts and they were extremely
strong. These forty-nine, who travel through the sky, are the aides of the
one who holds the vajra in his hand. When they grew, Prajapati Hari
followed the order and instated them in kingdoms, starting with Prithu.
Hear about that. The valiant and victorious Krishna is a complete being. He
is a Prajapati. Parjanya is the lord of the clouds and therefore, of the entire
world. O great sage! I have properly spoken about the creation of beings to
you. I will now progressively describe the division of kingdoms to you.
Listen. The grandfather made Prithu, Vena’s son, the emperor. He then
started to progressively instate others in kingdoms. Brahma instated Soma
in the kingdom of brahmanas, herbs, nakshatras, planets, sacrifices and
austerities. The lord Vaishravana1356 was given the kingdom of kings and
Varuna of the waters. Vishnu became the lord of Adityas and Pavaka of
Vasus. Daksha became the lord of Prajapatis and Vasava of Maruts. The
infinitely energetic Prahlada was made lord over daityas and danavas.
Vaivasvata Yama was instated in the kingdom of ancestors, Matrikas,
vratas, mantras and cattle. Girisha, with the trident in his hand, became the
lord of yakshas, rakshasas, kings and all bhutas and pishachas. Himalaya
became the lord of mountains and the ocean of rivers. The tiger became the
lord of animals and the bull of cows. The vata tree was instated in the
kingdom of vanaspatis and vrikshas.1357 In due order, in every kingdom, a
lord of subjects was identified. The lord and master of the universe, who is
in all atmans, established the son of Vairaja Prajapati in the eastern
direction. O tiger among sages! He thought of Sudhanvan, the son of
Kardama Prajapati, as the lord in the southern direction. He instated the
great-souled Ketuman, the undecaying son of Rajas, as the king of the
western direction. He instated the unassailable Hiranyaroma, the son of
Prajapati Parjanya, as king of the northern direction. O Shounaka! I have
already told you in detail about Prithu, Vena’s son. The place where he was
instated is described as ancient and great.’
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Chapter 348-6(34) (The
Manvantaras)
Shounaka said, ‘Please describe the details of all the manvantaras, presided
over by Manus. I wish to hear about them.’
Suta replied, ‘O bull among sages! I have already spoken to you about six
manvantaras—Svayambhuva, Svarochisha, Uttama, Tamasa, Raivata and
Chakshusha. O best among sages! The current Manu is spoken of as
Vaivasvata. The Manus of the future will be Savarni, Rouchya, Brahma-
Savarni, Dharma-Savarni, Rudra-Savarni, the one known as Deva-Savarni
and Indra-Savarni. I have described the past, present and future Manus, as I
have heard about them. I have spoken to you about the fourteen Manus in
the three periods of time. They account for a kalpa, which consists of one
thousand mahayugas. I will duly speak about the rishis, their sons and the
large number of devas. O Shounaka! Listen with great pleasure. All of them
are revered and praised. The seven rishis, the sons of Brahma, are Marichi,
Atri, the illustrious Angiras, Pulaha, Kratu, Pulastya and Vasishtha. O sage!
The saptarshis are placed in the northern direction. During Svayambhuva
manvantara, Yamas were devas. Svayambhuva Manu had ten great-souled
sons—Agnidhra, Agnibahu, Medha, Medhatithi, Jyotishmat, Dhritimat,
Havya, Savana and Shubhra. O tiger among sages! It is said that at the time,
Yajna was Indra. O son! I have spoken to you about the first divine
manvantara.’
‘I will now describe the second to you accurately. Listen. Know that the
maharshis were Urjastambha, Parastambha, Rishabha, Vasumat, Jyotishmat,
Dyutimat and Rochishmat as the seventh. The Indra at the time was
Rochana. Devas during Svarochisha manvantara were known as Tushitas. O
tiger among sages! Svarochisha Manu’s ten great-souled sons were
Harighna, Sukriti, Jyoti, Ayomurti, Aya, Smaya, Prathita, Manasyu, Nabha
and Surya. All of them are described as having been immensely brave and
valiant. O sage! I have spoken to you about the second manvantara.’
‘I will now describe the third to you accurately. Listen. Vasishtha’s sons are
described as the seven saptarshis. They used to be Hiranyagarbha’s
infinitely energetic sons, known by the name of Urjas. I have described the
famous rishis. Now listen to me. O best among rishis! Uttama Manu is said
to have had ten sons—Isha, Urjita, Urja, Madhu, Madhava, Shuchi,
Shukravaha, Nabhasa, Nabha and Rishabha. Devas were Satyavedashrutas
and others. O sage! The Indra, the lord of the three worlds, was named
Satyajit. I have described the third supreme manvantara to you.’
‘O sage! I will now speak to you about the fourth manvantara. Listen. The
saptarshis were Gargya, Prithu, Vagmi, Jaya, Dhata, Kapinaka and Kapivat.
Satyas constituted the category of devas. Know that the Indra was
Trishikha. O sage! Now hear about Manu’s sons. The ten sons of Tamasa
Manu, who are said to have been great in their vows, were Dyutipota,
Soutapasya, Tamahshula, Tapana, Taporati, Akalmasha, Dhanvi, Khadgi,
Mahat and Rishi. I have spoken to you about Tamasa manvantara, the
fourth.’
‘O son! Now hear about the next manvantara, the fifth. The saptarshis were
Devabahu, Jaya, the sage Vedashira, Hiranyaroma, Parjanya, Urddhabahu
and Somapa. There were others whose eyes were fixed on the truth. Devas
were Bhutarajas and their nature was such that they performed austerities.
The Indra was named Vibhu, and he was the lord of the three worlds.’
‘It should be known that the Manu known as Raivata is Tamasa Manu’s
brother. O sage! His sons were Arjuna, Panktivindhya and others. They
reside on the slopes of Meru, engaged in great austerities. The son of Ruchi
Prajapati will be the Manu known as Rouchya. Born through his queen
Bhuti, his son will be named Bhoutya. In this kalpa, the future seven Manus
are said to be seven. For each of these, there are said to be seven saptarshis
and devas in heaven. They will be Rama, Vyasa, Atreya, Diptimat,
Bahushruta, Bharadvaja and Drona’s son, the immensely radiant
Ashvatthama.1358 Goutama’s son Sharadvat, Goutama, Kripa, Koushika,
Galava, Ruru and Kashyapa—these will be the future great-souled and
excellent sages.1359 Svayambhu has spoken about three categories of
future devas. They will be the sons of the great-souled Kashyapa, Marichi’s
son. Bali, Virochana’s son, will be the Indra.1360 O Shounaka! Savarni
Manu will have ten sons—Vishanga, Avanivat, Sumanta, Dhritimat, Vasu,
Suri, Sura, Vishnu, Raja and Sumati. I have thus spoken about the eighth
manvantara.’
‘Now hear about the ninth. I will tell you about the ninth Manu, Daksha-
Savarni.1361 The seven rishis of Rouhitya manvantara will be Medhatithi
from Pulastya’s lineage, Vasu from the Kashyapa lineage, Jyotishmat from
the Bhargava lineage, Dhritimat from the Angiras lineage, Vasishtha’s son
Savana, Atri’s son Havya and Pulaha. O great sage! There will be three
categories of devas. They will be the sons of Rohita Prajapati, Diksha’s son.
The first Savarni’s1362 nine greatly energetic sons will be Dhrishtaketu,
Diptaketu, Panchahasta, Nirakriti, Prithushrava, Bhuridyumna, Richika,
Brihata and Gaya.’
‘The tenth manvantara will be of the second Savarni.1363 The seven
supreme rishis will be Havishmat from Pulaha’s lineage, Prakriti from the
Bhargava lineage, Ayu-Mukti from Atri’s lineage, the undecaying
Vasishtha, Prayati from Pulastya’s lineage, Bhamara from Kashyapa’s
lineage and Anenasa-Satya from the lineage of Angiras. The categories of
devas will be known as Dvishimants. Their Indra is said to be Shambhu
Maheshvara himself. Manu’s ten sons will be Akshavat, Uttamouja, the
valiant Bhurishena, Shatanika, Niramitra, Vrishasena, Jayadratha,
Bhuridyumna, Suvarcha and Archi.’
‘I will describe the saptarshis in the eleventh manvantara, that of the third
Savarni.1364 Listen to me. They will be Havishmat from Kashyapa’s
lineage, Vapushmat Varuna, Atri, Vasishtha, Anigras, Charudhrishya from
Pulastya’s lineage and the energetic and fiery Nihsvara. These are said to be
the saptarshis. There are said to be three categories of devas. The sons of
Brahma are described as Vidhatris. Nine sons1365 are described for the
third Savarni. They are Savarnas and they will be Sarvaga, Susharma,
Devanika, Kshemaka, Dridheshu, Khandaka, Darsha, Kuhu and Bahu.
These will be the sons of Manu.’
‘Hear about the saptarshis during the fourth Savarni.1366 Know that they
will be Vasishtha’s son Dyuti, Atri’s descendant Sutapa, the ascetic Murti
from the lineage of Angiras, Tapasvi from the lineage of Kashyapa,
Tapodhana from the lineage of Pulastya, Taporati from the lineage of
Pulaha and Bhargava, the store of austerities as the seventh. There are said
to be five categories of devas and they will be sons born through Brahma’s
mental powers. Ritadhama will be the Indra and he will happily rule over
the kingdom of the three worlds.’
‘O sage! In the next pleasant manvantara that is the thirteenth,1367 the
seven maharshis will be Dhritimat from the lineage of Angiras, Havyavat
from Pulastya’s lineage, Tattvadarshi from Pulaha’s lineage, Nirutsava
Bhargava, Nishprapancha from Atri’s lineage, Nirdeha from Kashyapa’s
lineage and Sutapa from Vasishtha’s lineage. Svayambhu has said that there
will be three categories of devas. Vichitrachitra will be Indra, the lord of
heaven. The sons of Rouchya Manu will be Naya, Dharmadhrita, Andhra,
Sunetra, Kshatravriddhaka, Nirbhaya, Sutapa and Drona.’
‘The true fourteenth manvantara will follow.1368 The saptarshis will be
Agnidhra from Kashyapa’s lineage, Magadha from Pulastya’s lineage,
Bhargava Ativahya, Shuchi from the lineage of Angiras, Yukta from Atri’s
lineage, Vasishtha’s grandson Ajita and Pulaha. Devas will be the sacred
Chakshushas and Shuchi will be Indra. O great sage! Listen. There are said
to be five categories of devas. Manu’s sons will be Turangabhiru, Budhna,
Tanugra, Anugra, Atimani, Pravina, Vishnu, Sankrandana, Tejasvi, Sabala
and Satya.’
‘If men get up in the morning and constantly recite the names of the past
and future maharshis, they obtain happiness. In the former kalpa, the earth
was filled by those who possessed rights. I have described the past and
future Manus. The infinitely energetic Sanatkumara spoke about these to
Vyasa. They followed their own dharma and protected the earth for a full
one thousand mahayugas. They had offspring and performed austerities,
returning at the end to Brahma’s world. It is said that each manvantara
consists of a little more than seventy-one mahayugas. The fourteen Manus
extended their deeds and are chanted about. In all the manvantaras, there is
a fresh creation after destruction. Even if one speaks for one hundred years,
one is incapable of describing the manvantaras. When one thousand
mahayugas1369 are completed, the kalpa is said to be over. At that time, all
beings are scorched by the rays of the sun. O sage! Placing Brahma at the
forefront, all the large number of Adityas enter into the supreme Hari
Narayana, best among the gods. At the end of a kalpa, he is the one who
repeatedly creates beings. As Kala, Bhagavan Rudra destroys them again, at
the end of the kalpa. In the course of describing Vaivasvata manvantara, I
will speak about this. I have thus told you everything about the origin of the
manvantaras and destruction. This is a sacred and blessed account and
makes the lineage flourish.’
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Chapter 349-6(35) (Description of
Vaivasvata Manvantara)
Suta said, ‘Vivasvat was born from the great rishi Kashyapa and Daksha’s
daughter. His wife was Samjna. She was the daughter of Tvashta, and the
goddess was also known as Surenuka. O sage! She was intolerant and was
unable to bear her husband’s energy. Though she possessed beauty and
youth, she was not satisfied with her husband’s form. She could not tolerate
Aditya’s form and excessive energy. The one with the beautiful complexion
was scorched and it caused her anxiety. O rishi! Bhaskara1370 had three
sons through Samjna. Sharddhadeva Prajapati Manu1371 was born first.
After this, Yama and Yamuna were born as twins. In this way, Surya had
three children through her. Samjna saw Vivasvat’s circular form. Unable to
bear it, she created the auspicious Chhaya1372 from her own self. The one
who was full of maya, devotedly asked Samjna, “O one with the beautiful
smile! O auspicious one! What is my task? What will I do for you? Please
tell me.” Samjna replied, “I am leaving for my father’s house. You must
remain in this house. You must be true and not show any aberrations. O one
with a slender waist! These two boys and this girl are virtuous. If you wish
to do what will bring me pleasure, cheerfully rear them.” Chhaya said, “O
goddess! I will do tolerate all wicked deeds, but only as long as I am not
seized by my hair. I will not reveal that I am not you. O goddess! Leave
happily.” Thus addressed, somewhat bashfully, the goddess went to her
father’s presence. The father reprimanded her and repeatedly asked her to
return. Therefore, she assumed the form of a mare and hid her own true
form. She went to the Uttara Kuru region and roamed around among the
men there.’
‘Ravi and his children took Chhaya to be Samjna. Through her, Savitar had
a son, Savarni Manu. Though she had been requested by Samjna, Chhaya
always loved her own son more and did not love the earlier children that
much. The younger, Yama, was incapable of tolerating this. As reverence
towards what was destined to happen, he displayed his childish anger.
When Vaivasvata Yama reprimanded Chhaya, full of rage, she cursed him.
“Since you have shown this great rage, you will be tainted, and your leg
will fall off.” Yama went to his father and, joining his hands in salutation,
told him everything. “I am scared and anxious because of Samjna’s terrible
curse and her words. In showing her affection, a mother should be equal
towards all the children. However, she displays no love towards us and only
shows it towards the youngest. That is the reason I raised my foot1373 and
you should pardon me. O lord of devas! O supreme among those who
scorch! My mother has cursed me. O lord of the rays! Through your
favours, let my leg not fall off.” Savitar replied, “O son! There must be a
great cause behind this. You know about dharma and are truthful in speech.
That must be the reason why you were filled with rage. It is impossible to
falsify your mother’s words. Worms will seize flesh from your leg and
make them fall down on the ground. That way, her words will come true,
and you will also be saved. O son! O lord! Comfort your mind and do not
doubt this.” O lord among sages! Surya spoke in this way to his son, known
as Yama. After this, full of rage, Aditya addressed Chhaya. Surya said, “O
beloved! O evil-minded one! What is this terrible conduct of yours? Why
do you love one child more? You should explain the reason to me.” Hearing
Ravi’s words, she revealed the truth to him.1374 Ravi, who was about to
scorch her with his rays, comforted her. Chhaya said, “Samjna could not
tolerate this form of yours, with its excessive energy. It was not agreeable.
Therefore, she resides in a grassy plain now. O lord of the rays! She has
resorted to her yoga and the strength of her yoga is praiseworthy. O lord of
devas! It is my view that you should instruct that your form be made more
agreeable. I would act so as to restrain your energy and make it more
loveable.” Hearing her words, Martanda Vivasvat gave up his rage. The
sage Tvashta placed him on his wheel and pared of some of his energy.
When his energy was restrained, his form became even more radiant.
Tvashta made his form more loveable and more beautiful.’
‘Using his own yoga, he saw his wife. Because of her energy and niyamas,
she was incapable of being approached by any being. Wishing to have
intercourse with her, he assumed the form of a horse and approached her. O
sage! Suspecting him of being another man, she was not interested in
intercourse. Through her mouth, she accepted the semen in her nostrils. The
two devas and supreme physicians, the two Ashvins, were born from this.
The two Ashvins are known as Nasatya and Dasra. Bhaskara showed them
his beautiful form. When she saw that his form was like her own, she was
delighted and lovingly accepted her husband. With a delighted face, along
with her husband, the chaste lady returned home. The couple was delighted
and rejoiced more than had been the case earlier. Yama’s mind was
extremely distressed because of what he had done. As Dharmaraja, he
adhered to dharma and delighted the subjects. As a result of what he did,
the immensely radiant Dharmaraja became a guardian of the world and the
lord of the ancestors. Savarni Manu, a store of austerities, became a
Prajapati. Because of his deeds, during Savarni manvantara, he will be the
Manu. Even now, the lord1375 is performing terrible austerities on the
slopes of Meru. He is spoken of in the worlds as Savarni Manu. Yami, the
daughter, was the younger of the twins and is illustrious. She became the
supreme river Yamuna, who purifies the worlds. If a person hears about this
birth of devas and nurtures it, he obtains extremely great fame and is freed
from any calamities he faces.’
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Chapter 350-6(36) (Manu’s Lineage
and Nine Sons)
Suta said, ‘Vaivasvata Manu had nine sons who were just like him. Later,
they became great, lofty and patient, devoted to following the dharma of
kshatriyas. Their names were Ikshvaku, Shibi, Nabhaga, Dhrishta, Sharyati,
Narishyanta, Nabhaga,1376 Karusha and Priyavrata. Desiring a son,
Prajapati Manu performed a sacrifice. O bull among sages! However, no
sons were born from that sacrifice. Instead, the famous daughter, Ila, was
born. She was attired in divine garments and adorned with divine
ornaments. Her form was divine. Manu, the one who wields the rod,
addressed her as Ida1377 and said, “Follow me.” Ida replied to the
Prajapati, who desired a son, in words that were full of dharma. Ida said, “O
supreme among eloquent ones. I have been born as a portion of Mitra and
Varuna.1378 I will go their presence. There is no other dharma that appeals
to me.” Saying this, the virtuous lady went to Mitra and Varuna. The one
with the beautiful hips went to them, joined her hands in salutation and
addressed them in the following words. “O great sages! I have been born
through Manu’s sacrifice, as your portions. Therefore, I have come before
you. Please tell me what I should do. O lords! Create other sons, so that the
lineage can flourish.” The virtuous lady Ida, born from Manu’s sacrifice,
addressed them in this way. The sages Mitra and Varuna spoke
affectionately to her. Mitra and Varuna said, “O one who knows about
dharma! O one with the beautiful hips! Both of us are pleased with your
humility, self-control and devotion to the truth. O immensely fortunate one!
You will obtain our fame. You will become the son who will extend Manu’s
lineage. You will be famous and will be known in the three worlds as
Sudyumna. You will be devoted to dharma and will be loved by the world.
You will extend Manu’s lineage.” Hearing this, she returned and went
before her father. While she was going there, Budha, Soma’s son, invited
her to have intercourse with him. As a result of this, King Pururava was
born through her. O wise one! This son was extremely handsome and lofty
and became Urvashi’s husband. After having lovingly given birth to
Pururava there, as a result of Shiva’s favours, she again became the son,
Sudyumna.’1379
‘O brahmanas! Sudyumna had sons—Utkala, Gaya and the valiant
Vinatashva. Utkala was given the region of Utkala, Vinatashva was given
the region to the west. O tiger among sages! Gaya was given the region
known as Gaya and the eastern parts. O son! After this, Manu entered the
body of the sun.1380 Manu had divided the earth into ten regions. As the
best son, Ikshvaku got the region in the centre. As a result of the words
spoken by the great-souled Vasishtha, Sudyumna instated Pururava in
Pratishthana,1381 the kingdom that was full of dharma. Having obtained
the kingdom, he obtained great fame there. O best among sages! The lord
who was Manu’s son had the signs of being both a man and a woman.
Narishyanta’s sons were the Shakas. Nabhaga’s son was Ambarisha. He
obtained the region of Bahlaka and came to be known as Bahleya. Sharyati
had twins. The son was known by the name of Anarta, and the daughter was
known as Sukanya. Sukanya became Chyavana’s wife. Anarta had a son
named Raibhya, also known as Raivata. In the kingdom of Anarta, his city
is named Kushasthali. It is extremely divine. In the list of seven cities, it is
held to be the seventh.1382 He had ten sons and the eldest and the best was
Kakudmi. He was energetic and extremely strong. He was supremely
devoted to dharma and protected brahmanas.’
‘Kakudmi had a daughter named Revati. She was divine and full of great
charm. She was like another Lakshmi. Along with his daughter, King
Kakudmi went to Brahma’s world. He wanted to properly ask Vidhatri, the
lord of everything, about an appropriate groom for his daughter. At that
time, the gandharvas were singing and he stood there, waiting for an
opportunity. In Brahma’s presence, he heard the gandharvas singing and
watched the dancing. Though only a muhurta passed, many yugas had
actually passed. O sages! However, King Kakudmi did not understand this.
He bowed down before Vidhatri, joined his hands in salutation and
informed him about his intention. Full of humility, he told Brahma, the
paramatman, this. Hearing about his intention, Prajapati laughed and
addressed the great king, Kakudmi. Brahma said, “O king! O Kakudmi! O
lord of the earth! O Raibhya’s son!1383 Please believe my words. I will
specifically tell you the truth. All the grooms you have in mind have been
taken away by time. Their gotras do not exist any longer. Time devours
everything. O king! Your city has been destroyed by rakshasas and
punyajanas.1384 It is now the twenty-eighth dvapara yuga and Krishna has
built it again. Having constructed it, he has given it the name of Dvaravati.
It is beautiful and has many gates.1385 With Vaasudeva at the forefront,
Bhojas, Vrishnis and Andhakas protect it. Pleased in your mind, go there
and bestow your daughter on Vasudeva’s son. O king! Bestow this daughter
of yours on Baladeva.” Thus instructed, the king bowed down before him
and went to the city. Realizing that many yugas had passed, he and his
daughter were amazed. Following excellent norms, he quickly bestowed his
youthful daughter, Revati, on Krishna’s brother, Bala. The great lord then
left for the divine summit of Meru. The king worshipped Shiva there and
remained engaged in austerities.’
The rishis said, ‘Revata remained in Brahma’s world for many yugas. He
returned to the world of the mortals as a young man. We have a great doubt
about this.’
Suta replied, ‘There is no hunger or thirst there, nor old age or aberrations.
O sages! In Brahma’s presence, there is no untimely death. That is the
reason the king and his daughter did not suffer from old age or death.
Having consulted him about a groom for his daughter, when he returned, he
was still young. He went to the divine city of Dvaravati, constructed by
Krishna. He arranged for his daughter’s marriage with Bala. The great lord,
devoted to dharma, had one hundred sons. Through many wives, Krishna
also had innumerable sons. Those who followed those two great-souled
ones were also great. They were kshatriyas, extremely devoted to dharma,
who left for all the directions. I have thus spoken about Sharyati’s lineage.
O brahmanas! I will briefly tell you about Manu’s other descendants. Listen
attentively. Nabhaga had a son named Dhrishta. After establishing his own
kshatriya lineage, he engaged in rites for the brahman and became a
brahmana. Dhrishta’s sons, the Dharshtas, were originally kshatriyas, but
became brahmanas on earth. Karusha’s sons were Karushas, kshatriyas who
were indomitable in battle. Nriga,1386 Manu’s son, was an especially great
donor. He happily donated a lot of cows and wealth to brahmanas. Because
of his own sins and his own wicked intelligence, there was a transgression
when he donated a cow.1387 Consequently, he became a lizard and was
saved by Shri Krishna. He had an excellent son known as Prayati, who
knew about dharma. I heard this from Vyasa and have told you about it
briefly. Vrishaghna,1388 Manu’s son, was asked by his guru to tend to the
cows. Assuming the posture of a hero, he protected the cows in the night.
On one occasion, a powerful tiger entered the pen and wished to cause
violence to the cows. Hearing the screams of the cows, he woke up. Seizing
a sword, he rushed forward to kill it. On seeing the lord with the sword, the
tiger was scared and fled. However, taking it to be the tiger, he
inadvertently killed a brown bull. Thinking that he had killed the tiger, he
returned to his own place. He was confused in the night, and the rain and
the storm had destroyed his intelligence. When night was over, he got up
and returned to the spot. On seeing that he had killed a brown bull and not a
tiger, he was miserable. Hearing about what had occurred and realizing that
he had committed the sin inadvertently and not voluntarily, his guru cursed
him. “You are not a kshatriya. Become a shudra.” In his rage, the preceptor
of his lineage cursed him in this way. Prishadhra withdrew and left for a
great and desolate forest. As a result of his hardships, he became indifferent
and non-attached, immersing himself in yoga. His body burnt in a forest
conflagration, and he obtained the supreme destination. As a result of
Shiva’s favours, Kavi, Manu’s son, was wise. He enjoyed happiness in this
world and obtained divine emancipation, which is so very difficult to
obtain.’
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Chapter 351-6(37) (Manu’s Lineage
Continued)
Suta said, ‘Earlier, Ikshvaku was born as Manu’s son, through his
nose.1389 Ikshvaku had one hundred sons, who were generous in offering
dakshina. O brahmanas! Before them, there were no kings in Aryavarta.
Among them, Vikukshi was the eldest and he became the king in Ayodhya.
Listen affectionately to what he did and what happened to his lineage
because of destiny. There was a shraddha ceremony and he was instructed
to arrange for this. Though the shraddha ceremony had not yet been
completed, he quickly ate a hare and became Shashada.1390 When
Ikshvaku abandoned him, Shashada entered a forest. When Ikshvaku passed
away, following Vasishtha’s words, he was made the king. It is said that he
had fifteen sons, the foremost being Shakuni. They were kings who
protected the region of Uttarapatha.1391 Ayodha’s1392 valiant son was
known by the name of Kakutstha. Kakutstha’s son was Arinabha and
Arinabha’s son is said to have been Prithu.1393 Prithu’s son was
Vishtarashva and Vishtarashva’s son was Indra, the lord of people. Indra’s
son was Yuvanashva and Yuvanashva’s son was Shravasta, the lord of
people. Shravasta’s son was the wise Shravastaka, who constructed
Shravasti.1394 Shravastaka’s son was the immensely illustrious
Brihadashva. Brihadashva’s son was Yuvanashva and Yuvanashva’s son
was Kuvalashva.’
‘Having killed Dhundhu, that excellent king obtained the name of
Dhundhumara.1395 Kuvalashva had one hundred sons who were excellent
archers. His father instated Kuvalashva in the kingdom. After transferring
the prosperity to his son, the king wanted to enter the forest. However,
when the rajarshi was about to leave, Utanka restrained him. Utanka said,
“Your task is to protect the earth according to dharma. Listen. O king!
When the earth is protected by a great-souled person like you, there is no
reason for anxiety. You should not leave for the forest. The plain of the cold
desert is near my hermitage. This is an ocean that is full of sand. There is a
danava who is insolent because of his strength. He is gigantic in size and
immensely strong. He cannot be slain by devas. He hides himself inside the
earth there, hidden inside the sand. He is the extremely terrible son of the
rakshasa Madhu, and his name is Dhundhu. To destroy the worlds, he lies
down there and practices terrible austerities. He exhales his breath after an
entire year and at those times, the earth, with its mountains, forests and
groves, trembles. There are sparks from the coal and red smoke. Because of
this, I am incapable of remaining in my hermitage. O mighty-armed one!
For the welfare of the worlds, restrain him. When he is killed by you now,
the world will regain its natural state. O lord of the earth! You alone are
capable of slaying him. O unblemished one! Vishnu had granted me a great
boon earlier in an earlier yuga. Because of that, your own energy will be
reinforced by Vishnu’s energy. In this world, it is seen that there is great
dharma from protecting the subjects. That cannot be seen in the forest.
Therefore, your mind should not turn in that direction, in this way. O Indra
among kings! There is no dharma like that of protecting the subjects. That
is what rajarshis have done in earlier times.” When the rajarshi was
addressed by the great-souled Utanka in this way, so as to restrain
Dhundhu, he offered his son, Kuvalashva. “O illustrious one! O best among
brahmanas! I have laid down my weapons. But there is no doubt that this
son of mine will become Dhundhumara.” Having instructed his son, the
king left, to perform austerities. To kill Dhundhu, Kuvalashva left with
Utanka. On Utanka’s invocation and for the welfare of the worlds, the
lord’s, Bhagavan Vishnu’s, energy entered his body. As the invincible one
advanced, a loud voice was heard from the firmament. “This prosperous
prince will become Dhundumara now.” From every direction, devas
surrounded him with divine garlands. They praised him and said, “Be
victorious. Live for a long time.” The king, best among victorious ones,
went there with his sons. Having reached, he dug a pit amidst that ocean of
sand. O brahmana rishi! Narayana’s energy pervaded him, and he became
extremely energetic and stronger. O brahmana! His sons dug and discovered
Dhundhu hidden inside the sand, covering the western direction. Flames
issued from his mouth, and he seemed to whirl the worlds around in his
rage. Torrents of water issued, as if large waves of water had been stirred by
the rising of the moon. The emerging fire burnt down the one hundred sons.
O lord among sages! Only three were left. O Indra among brahmanas! At
this, the king rushed at the immensely strong rakshasa, the greatly energetic
Dhundhu, destroyer of brahmanas. The lord of men used a fiery arrow to
stop that forceful flow of water, using the fire to pacify the water. He slew
the gigantic rakshasa, whose strength was in the water. The lord of men
then showed Utanka what he had done. O great sage! Utanka granted a
boon to the king. He would possess inexhaustible riches and would not be
vanquished by the enemy. He would always be devoted to dharma and
would have an eternal residence in heaven. The sons who had been killed
by the rakshasa would obtain undecaying worlds.’
‘Of the three sons who survived, Dridhashva is said to have been the eldest.
Hamsashva and Kapilashva were the two younger princes. Dhundhumara’s
son, Dridhashva, had Haryashva as a son. Haryashva’s son was Nikumbha,
always devoted to the dharma. Nikumbha’s son, Samhatashva, was
accomplished in battle and Akshashva and Kritashva were Samhatashva’s
sons. His1396 daughter was Haimavati, revered by the virtuous as
Dhrishadvati. Famous in the three worlds, she had a son named Prasenjit.
Prasenjit obtained a wife named Gouri, who was devoted to her husband.
Cursed by her husband, she became the river Bahuda. His1397 son was the
great king, Yuvanashva. Yuvanashva’s son was Mandhata, famous in the
three worlds. His wife was Chaitrarathi, Shashabindu’s daughter. She was
devoted to her husband and had ten thousand younger brothers. Through
her, Mandhata had two sons—Purukutsa, who knew about dharma, and
King Muchukunda, who was devoted to dharma. Purukutsa’s son was the
learned and wise Trayyaruni. His son was a princed named Satyavrata, who
was extremely strong. However, he was deluded and abducted and married
women who had already been married to great-souled ones, thus violating
the mantras of marriage. He was driven by desire, amusement and
arrogance. In his desire, he abducted a maiden who belonged to someone
else in the city. Scared of association with adharma, Trayyaruni abandoned
him and full of rage, spoke many words of censure. He asked, “Where will I
go?” The king told him, “Dwell with shvapakas.”1398 Abandoned by his
father, the king who wished to follow dharma, the brave Satyavrata resided
there. As a result of his son’s deeds, King Trayyaruni lost all attachment.
Leaving everything, he left for the forest, to perform austerities for
Shankara. O brahmana rishi! Because of that adharma,1399 for twelve
years, the chastiser of Paka did not rain down in that kingdom. At that time,
the great ascetic, Vishvamitra, had left his wife in that kingdom and had
gone to the shores of the ocean to perform great austerities. To sustain the
lives of the other sons, his wife tied a noose around the neck of the son in
the middle, offering to sell him in exchange for one hundred cows. The
mighty-armed Satyavrata, with dharma in his atman, saw that the
maharshi’s son was being offered for sale by his own mother, with a noose
round his neck, and freed him. To satisfy Vishvamitra and out of
compassion, he sustained them. Since then, because he had been bound at
the neck, the sage Vishvamitra’s son, the great ascetic, came to be known as
Galava.’1400
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Chapter 352-6(38) (Satyavrata to
Sagara)
Suta said, ‘Because of his devotion, compassion and pledge, Satyavrata
sustained Vishvamitra’s wife. O sage! He slew deer, boar and buffaloes that
roamed around in the forest and flung that meat near Vishvamitra’s
hermitage. Since he happened to be the officiating priest and the preceptor,
given the circumstances,1401 the sage Vasishtha protected tirthas, cattle and
the inner quarters. Because he was childish, or because of the force of what
was inevitable, Satyavrata always possessed excessive intolerance towards
Vasishtha. When his father had cast away his son from the kingdom, the
sage Vasishtha had not restrained him. This was the reason. The mantras of
marriage are completed when seven steps have been taken together. But
Satyavrata did not allow these seven steps to be completed.1402 “He did
not understand. The great-souled one only intended to satisfy my father.
The brahmana has caused harm to the lineage. The illustrious Vasishtha did
not prevent my father from abandoning me. The sage did not say that I, the
son, should be instated.” The powerful one initiated himself and observed
that vow for twelve years. There was a time when flesh could not be
obtained and the prince saw the great-souled Vasishtha’s cow, which was
capable of yielding milk to satisfy every object of desire. O sage! Overcome
by anger, greed, exhaustion and hunger and because he was following the
dharma of shudras, the king slew it. He ate the flesh himself and fed it to
Vishvamitra’s sons. On hearing that he had fed them this, Vasishtha was
enraged. Vasishtha said, “O cruel one! Even if you had not committed two
more sins again, I would have brought you down because of this sin. Failing
to satisfy your father, slaying a cow that belongs to your guru and
intercourse with someone you should not have intercourse with—these are
the three sins you have committed.” Because of the three sins, he addressed
him as Trishanku, and he came to be known as Trishanku.1403 Vishvamitra
returned saw that his wife had been sustained. Delighted with Trishanku,
the sage granted him a boon. The prince told his preceptor about the boon
he desired.1404 The fear resulting from twelve years of drought was over.
While devas and Vasishtha looked on, the sage Koushika1405 performed a
sacrifice and instated him in the kingdom. The lord also made him ascend
to heaven in his own physical body.’
‘His wife was named Satyaratha, and she was born in the Kekaya lineage.
She gave birth to an unsullied son, Harishchandra. King Harishchandra was
known as Traishankava.1406 He performed a rajasuya sacrifice and was
renowned as an emperor. Harishchandra’s son was known by the name of
Rohita. Rohita’s son was Vrika and Vrika had a son named Bahu. O
brahmana! He followed dharma, not for his own sake, but for the sake of
dharma. The Haihayas and Talajanghas dislodged the king.1407 Bahu had a
son named Sagara and he was born along with poison.1408 He resorted to
Ourva’s hermitage and was protected by Bhargava.1409 King Sagara
obtained the agneya weapon from Bhargava and having slain the
Talajanghas and the Haihayas, conquered the earth. He established excellent
dharma among Shakas, Bahudakas, Paradas, Taganas and Khasas and ruled
the earth in accordance with dharma.’
Shounaka asked, ‘Why was he born with poison? How did he obtain victory
against the kshatriyas? How was he victorious? O son of a Suta! You should
describe this in detail.’
Suta replied, ‘O sage! Listen with single-minded attention. This is exactly
what Vaishampayana was asked by Parikshit’s son.’1410
‘Parikshit’s son asked, “O sage! Why was King Sagara born with poison?
How did he kill so many? You should explain this to me.”’
‘Vaishampayana replied, “O son! O lord of the earth! Bahu indulged in
vices and his kingdom was seized by the Haihayas and the Talajanghas,
accompanied by the Shakas, Yavanas, Paradas, Kambojas and Pahlavas. O
king! There are said to be five categories of rakshasas—Yavanas, Paradas,
Kambojas, Pahlavas and Bahudakas. These five categories contributed their
valour for the sake of the Haihayas. O brahmanas!1411 The kingdom was
taken away by force. Having lost his kingdom, King Bahu left for the
forest. He gave up his life there. His miserable wives followed him there.
One of these wives was born in the Yadava lineage. Though she was
expecting, she followed him. Her co-wife had given her some poison
earlier, jealous because she was expecting first. Having kindled her
husband’s funeral pyre, she got ready to ascend it. O king! However,
overcome by compassion, Bhargava Ourva restrained her. To protect the
foetus, the queen went and stayed in his hermitage. Remembering Shankara
in her heart, she served the noble sage. At the time of a good muhurta and
good lagna, when the five planets were favourable, the baby was born,
along with the poison. O supreme among sages!1412 When the lagna was
powerful in every possible way, the mighty-armed king, named Sagara, was
born. The great-souled Ourva performed his jatakarma and other rites. He
taught him the Vedas and sacred texts and gave him weapons. The
immensely fortunate one gave him the agneya weapon, difficult for even the
immortals to withstand. Sagara, supreme among kings, happily accepted
everything, following the norms. Because of the strength of these weapons,
he became powerful. Enraged, with the strength of the weapons, he swiftly
slaughtered the Haihayas. The supreme among renowned ones spread his
fame throughout the world. Sagara established dharma on the face of the
earth. Slaughtered by him, the Shakas, Yavanas, Kambojas and Pahlavas
went and sought refuge with Vasishtha. The immensely radiant one gave
them his word and pledge. He granted them freedom from fear and
restrained King Sagara. Sagara heard his guru’s words and obeyed the
pledge that he had made. However, he destroyed their dharma and changed
the way they wore their hair. He shaved half of the heads of the Shakas and
released them. He shaved the entire heads of the Yavanas and did the same
for the Kambojas. He made the Paradas crop their hair loose and made the
Pahlavas sport beards. The great-souled one robbed them of studies and
vashatkara. All the kings on earth who followed dharma had earlier been
defeated. O son! As a result of this, formerly, all the kshatriyas had been
deprived of their dharma. The king was victorious because of dharma and
conquered the entire earth.”’
‘“The king prepared a horse for a vajimedha sacrifice.1413 O sage!1414
Followed by sixty thousand of his sons, the horse went to the south-eastern
shores of the ocean. To accomplish his own selfish objectives, Shakra, king
of the devas, stole the horse from the shores of the ocean and hid it inside
the earth. To search for the horse, Sagara, the great king, got his sons to dig
up the ground there, in every direction. As they dug in that spot, along the
great ocean, they came upon the original Purusha, the divinity Kapila,
whose form is the universe. As he woke up, the fire from his eyes burnt
down all the sixty thousand sons, barring four. They were Harshaketu,
Suketu, Dharmaratha and the brave Panchajana. They were kings who
extended the lineage. Bhagavan Hari Narayana himself1415 granted him
five boons—a lineage, intelligence, fame, the ocean as a son and wealth. As
a result of his deeds, the ocean became Sagara.1416 From the ocean, he
also obtained the horse meant for the horse sacrifice. The extremely
illustrious one performed one hundred horse sacrifices. He was excellent in
his vows and performed sacrifices for devas, obtaining prosperity from
Shambhu.”’
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Chapter 353-6(39) (Kings of Surya
Vamsha)
Shounaka asked, ‘How were brave and extremely strong sons born to
Sagara? Through what destiny did those sixty thousand sons become
valiant? Please tell us.’
Suta said, ‘Sagara had two wives and they destroyed their sins through
austerities. When the supreme sage, Ourva, was satisfied by them, he
granted them a boon. One of them accepted the boon of sixty thousand
spirited ones. The other chose the boon of a single son who would carry the
lineage forward. When the time arrived, the one who asked for the boon of
many brave sons gave birth to a gourd full of seeds.1417 These were
separated and kept in pots full of ghee, all of them tended to by their own
respective nursemaids. At the right time, they turned into princes and
brought delight. When those great-souled ones were burnt down by Kapila’s
fire, the single son, named Panchajana became the king.1418 Panchajana’s
son was the valiant Amshuman. His son was Dilipa and Dilipa’s son was
Bhagiratha. He is the lord who made Ganga, the best among rivers, descend
and advance towards the ocean, which is why she is thought of as his
daughter. Bhagiratha’s son was famous as King Shrutasena. Shrutasena had
a son named Nabhaga, who was extremely devoted to dharma. Nabhaga’s
son was Ambarisha, the father of Sindhudvipa. Sindhudvipa’s son was the
valiant Ayutajit. Ayutajit’s son was the extremely illustrious Rituparna. He
knew the divine art of playing with dice1419 and was King Nala’s friend.
Rituparna’s son was the immensely radiant Anuparna. His son was
Mitrasaha, also named Kalmashapada. Kalmashapada’s son was the famous
Sarvakarma. Sarvakarma’s son was known by the name of Anaranya.
Anaranya’s son was the learned king, Mundidruha. His sons were Nishadha,
Rati and Khatvanga. O unblemished one! He went to heaven and had only
one muhurta of life left.1420 As a result of his intelligence and truth, he
obtained the three worlds. His son was Dirghabahu, and his son was Raghu.
Raghu’s son was Aja and Aja’s son was Dasharatha. Dasharatha’s son was
Rama. He was immensely illustrious and had dharma in his atman. He was
born as Vishnu’s portion, was a great Shiva devotee and killed
Poulasyta.1421 His conduct has been described in many Puranas. It is
famous in the Ramayana and has not been described here in detail. Rama
had a famous son named Kusha. Kusha’s son was Atithi. Atithi’s son was
Nishadha. Nishadha’s son was Nala and Nala’s son was Nabha. Nabha’s son
was Pundarika and Pundarika’s son was known as Kshemadhanva.
Kshemadhanva’s son was the powerful Devanika. Devanika’s son was the
lord named Ahinagu. Ahinagu’s son was the valiant Sahasvat. Sahasvat’s
son was Virasena, born in the Ikshvaku lineage. Virasena’s son was
Pariyatra, and his son was named Bala. Bala’s son was Sthala. He had a
powerful son named Yaksha, born as Arka’s portion. His son was Aguna
and Aguna’s son was Vidhriti. Vidhitri’s son was Hiranyanabha, who
became an acharya of yoga. He became a disciple of the sage Jaimini and
was accomplished in knowledge about the atman. It was from this supreme
king that Koushilya Yajnavalkya studied what is known as adhyatma yoga,
enabling one to sever the bonds of the heart. His son was named Pushpa and
Pushpa’s son was known as Dhruva. Dhruva’s son was Agnivarna and
Agnivarna’s son was named Shighra. Shighra’s son was named Marut, and
he obtained siddhi through yoga. Even now, the lord is alive in the place
known as Kalapagrama.1422 When kali yuga is over, he will revive the
sages and in particular, surya vamsha, which has been destroyed. His son
was Prithushruta and Prithushruta’s son was known as Sandhi. Sandhi’s son
was Amarshana and Amarshana’s son was Marutvat. Marutvat’s son was
Vishvasahva and his son was Prasenjit. Prasenjit’s son was Takshaka and
Takshaka’s son was Brihadbala.’
‘I have thus described the former ones of the Ikshvaku lineage. Now hear
about the future ones in this lineage, all knowledgeable about dharma.
Brihadbala’s son will be Brihadrana and Brihadrana’s son will be Urukriya.
Urukriya’s son will be Vatsavriddha and his son will be Prativyoma.
Prativyoma’s son will be Bhanu and Bhanu’s son will be Divaka, the leader
of an army. His son will be the extremely brave Sahadeva. Sahadeva’s son
will be Brihadashva and Brihadashva’s son will be the powerful Bhanumat.
Bhanumat’s son will be the valiant Pratikashva. His son will be Supratika,
the excellent king. Under an auspicious nakshatra, Marudeva will be born
as his son. O brahmanas! Marudeva’s son will be Pushkara and his son will
be Antariksha. Antariksha’s son will be Sutapa and his son will be the brave
Mitrachitta. Mitrachitta’s son will be Brihadbhaja and his son will be named
Barhi. His son will be Kritanjaya and Kritanjaya’s son will be Sanjaya.
Sanjaya’s son will be Maya and Maya’s son will be Shakya. Shakya’s son
will be Shuddhoda and his son will be Langala. Langala’s son will be
Prasenjit and his son will be known as Shudraka. His son will be Runaka
and Runaka’s son will be known as Suratha. His son will be Sumitra and the
lineage will end with him. The Ikshvaku lineage will end with Sumitra. It
has wonderful and valiant kings, devoted to dharma and engaged in
excellent deeds. Having reached Sumitra, when kali yuga commences, the
auspicious lineage will merge with outsiders and will again revive in krita
yuga. In Vaivasvata’s lineage, there were kings who were copious in
donations, but the ones from the Ikshvaku lineage were the foremost and
are described. This was supreme and sacred and was created by Aditya
Vivasvat. He is the divinity Shraddhadeva, who offers nourishment to
subjects. If men hear about this creation of Aditya’s, they have offspring.
After enjoying great happiness in this world, they obtain sayujya.’
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Chapter 354-6(40) (The Power of
Ancestors)
Vyasa said, ‘Hearing about the excellent lineage that originated with
Shraddhadeva Surya, the best among sages, Shounaka, affectionately asked
Suta.’
Shounaka said, ‘O Suta! May you live for ever. O Suta! O Vyasa’s disciple!
I prostrate myself before you. You have made us hear a supremely divine
account that is greatly purifying. You have spoken about the extension of
the lineage by Shraddhadeva Surya. But I have a doubt. Let me tell you
about it. How did Aditya Vivasvat become Shraddhadeva? I wish to hear
about this. Affectionately, please dispel this doubt of mine. O lord! Please
speak about the greatness and fruits of shraddha ceremonies, whereby the
ancestors are pleased, and the performer obtains benefits. I wish to hear
about the excellent creation of ancestors. O immensely intelligent one!
Please show me your compassion and especially tell me about this.’
Suta replied, ‘O Shounaka! I will lovingly tell you everything about the
creation of ancestors. Asked by Bhishma, Markandeya told him this.
Sanatkumara had sung this to the intelligent Markandeya. I will tell you the
truth about this. It bestows everything desired as fruits. When Bhishma,
supreme among the upholders of dharma, was lying down on his bed of
arrows, Yudhishthira asked him about this, and he answered. I will tell you.
Listen.’
‘Yudhishthira asked, “When men desire nourishment, how can they obtain
nourishment? I wish to hear about this. What must be done, so that one does
not suffer?”’
Suta continued, ‘The one who knew about dharma heard the question asked
by Yudhishthira. While everyone heard, Bhishma lovingly addressed him in
the following words.’
‘Bhishma said, “O Yudhishthira! Men who cheerfully undertake shraddhas
obtain the favours of the ancestors and please all of them through shraddha
ceremonies. With the father, grandfather and great grandfather in mind, men
who desire fruits must always perform shraddhas. O Yudhishthira! Three
pindas1423 must always be offered to the father, the grandfather and the
great grandfather. That done, ancestors bestow dharma on those who desire
dharma, offspring on those who desire offspring and nourishment on those
who desire nourishment.”’
‘Yudhishthira said, “Some ancestors are in heaven. Others are in hell.
Beings are said to be controlled by the fruits of their karma. When a
shraddha is performed, how does it reach the ancestors? How are those who
are in hell capable of obtaining the fruits? I have heard that devas in heaven
also worship the ancestors. I wish to hear about this in detail. Please tell
me.”’
‘Bhishma answered, “O scorcher of enemies! In earlier times, when my
father left for the other world, he sang about it, and I heard it from him. At
the time of shraddha, I was ready, with a pinda meant for my father. My
father asked me to break the ground with my hand and place it there. I
decided that this was not the norm, as indicated in the kalpa texts.1424
Therefore, having thought about it, I placed the pinda on some kusha grass.
At this, my father was pleased and addressed me in sweet words. He said,
‘O best among the Bharata lineage! O unblemished one! You have pleased
me. You know about dharma and are learned. You are a true son. O supreme
among men! I have been saved by you. I wished to test you. If a king
follows dharma and establishes a yardstick, subjects always follow the
yardstick that has been established by him. O best among the Bharata
lineage! Listen to the eternal dharma of the Vedas. O son! You have
followed the yardstick set by the dharma of the Vedas. Therefore, I am
extremely pleased with you and delighted, I will grant you an excellent
boon. Since it is extremely rare to obtain this in the three worlds, accept it.
Death will have no power over you. You will live for as long as you wish. It
is only when it gets your permission that death will show its powers again.
What else do you desire? I will grant you an excellent boon. O best among
the Bharata lineage! Tell me what is in your mind.’ Thus addressed, I joined
my hands in salutation and honoured him. I said, ‘O one who bestows
honours! If you are pleased, I have been successful in my objective. But I
wish to ask you a question. Please answer yourself.’ Thus addressed, he
anwered, ‘Ask. I will grant whatever you wish.’ When I asked, the king
gave me his answer.”’
‘“Shantanu replied, ‘O son! Listen. I will correctly answer the question you
have asked. I have heard everything about pitrikalpa1425 from
Markandeya. O son! What you have asked me is exactly what I asked the
great sage. Asked by me, Markandeya, who knows about dharma,
answered. Markandeya said, “O king! Listen. On one occasion, in the
firmament, I saw a large vimana advancing over a mountain. I saw a being,
the size of a mere thumb, lying down in the vimana. He was as radiant as
blazing coal. He was extremely energetic and blazed. He was enchanting all
over. It was as if one fire had been placed atop another fire. I lowered my
head and prostrated myself before the lord. I asked him, ‘O lord! How can I
possibly know you?’ The one with dharma in his atman answered, ‘O sage!
You have not performed austerities whereby you can know me, Brahma’s
son. Know that I am Sanatkumara. What can I do for you? Brahma’s other
sons are younger to me. I have seven unassailable brothers and they have
established lineages. We follow the dharma of mendicants and restrain
ourselves in our atmans. Ever since I was born, I have been famous as
Kumara. O sage! That is the reason I am known by the name of
Sanatkumara.1426 Desiring to see me, you devotedly performed austerities.
O fortunate one! That is the reason you have seen me. What do you want
me to do for you?’ When he said this, I replied, ‘O lord! Listen. Please tell
me the truth about the original creation of ancestors.’ Addressed by me, he
said, ‘Listen to everything, exactly as it is. O son! I will tell you about the
creation of ancestors, which brings everything that is auspicious.’
Sanatkumara continued, ‘Earlier, Brahma created devas and said, “Worship
me.” Desiring fruits, they ignored fruits and worshipped themselves instead.
Brahma cursed them, “You will be foolish and will lose your senses.” Thus,
they did not know anything and lost their senses. All of them prostrated
themselves and told the grandfather, “Please show us your favours.” When
they spoke to him in this way, he told them to undertake prayashchitta.
“Ask your sons. You will then obtain jnana.” Having lost their senses and
having been told this, they wished to ask their energetic sons. The residents
of heaven wished to undertake prayashchitta and get their senses back. O
unblemished one! They became attached to their sons, but the sons had
left.1427 The devas, who had been cursed, wanted their sons. They went
and told the creator, “We want our sons, but the sons have left.” At this, he
told the devas, “You had doubts about Brahma. O immortals! Listen. All of
you are not those who know the brahman. That is the reason I spoke to you
about your sons, who possess excellent jnana. Whatever they think should
be followed, not otherwise. Let devas worship ancestors and let them
worship the residents of heaven. If they are extremely affectionate towards
each other, they will obtain all the fruits that are desired.” O tiger among
sages! As a result of Brahma’s words, which brought happiness, their
doubts were dispelled, and they were delighted with each other.The devas
told them, “Since you have addressed us as sons, you will become
ancestors. There is no doubt about this. If a person performs rites at a
shraddha ceremony for ancestors and offers soma at this shraddha
ceremony, he obtains the worlds. Men who wish to nourish everything,
oceans, mountains, forests and mobile and immobile objects, undertake
shraddhas. If a man mentions his name and gotra and offers three pindas at
a shraddha ceremony, the ancestors are pleased and grant him nourishment.
Wherever the father, the grandfather and the great grandfather may be, they
are always satisfied through what is given at a shraddha. These words are
true. Whether we are residents of heaven or ancestors, we are successively
fathers and sons of each other.”’ In this way, following dharma, devas
became the sons of the ancestors. They and the ancestors became famous on
earth as those who follow each other.”’”’
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Chapter 355-6(41) (The Seven
Hunters)
‘“‘“Sanatkumara said, ‘There are said to be seven categories of ancestors in
heaven, and they are the best among those who have performed austerities.
Four of them have bodies and three do not have bodies. The original
categories of devas, brahmanas and others worshipped them. With the
strength of their yoga, they formerly obtained soma. Therefore, one should
offer it at shraddhas, especially to yogis. It must be offered to all of them in
a silver vessel, or in one plated with silver. When it is offered at a shraddha,
uttering “svadha” first, the ancestors are pleased. When the sun is in its
northern ayana, he must worship Soma and Yama and offer oblations into
the fire. When a fire is missing, it can be offered in the water. If he does this
devotedly, the ancestors are pleased. The ancestors are pleased with him.
The ancestors bestow nourishment, extensive offspring, heaven, freedom
from disease, prosperity and everything else that is desired on him. O sage!
Rites for ancestors are superior to rites for devas. O brahmana rishi! Since
you are devoted to your ancestors, you will be free of old age and death. O
sage! The destination that can be obtained through devotion to ancestors
cannot be obtained through yoga. O great sage! Devotion towards the
ancestors is special and one should act accordingly.’”’”’
‘“‘Markandeya said, “Having said this and having bestowed sight and
vijnana on me, difficult for even devas to obtain, using the path of yoga, the
lord of devas went away. O Bhishma! Hear about it again. There were
brahmanas who were the sons of Bharadvaja. Despite having gained the
dharma of yoga, because of their wicked conduct, they deviated. They were
Vagdushta, Krodhana, Himshra, Pishuna, Kavi, Svasrisha and
Pitrivarti.1428 Their deeds followed their names. O son! Koushika’s sons
became the disciples of Garga. When their father died, they went and
resided somewhere else. They were engaged by their guru to tend to his
cow and calf. While engaged in looking after the kapila cow and her calf,
all of them acted improperly. O descendant of the Bharata lineage! Along
the path, they suffered from hunger and were deluded, because they were
children. Cruel in their intelligence, they caused violence to the cow. Kavi
and Svasrisha asked them to refrain, but those two were incapable of
restraining them themselves. Every day and constantly, Pitirvarti performed
shraddhas. Devoted to the ancestors, he also spoke to them angrily. ‘There
are things one should not do. However, offered to the ancestors, it can be
done. Therefore, all of you should control yourselves and perform a
shraddha ceremony. There is no doubt that the cow can then be received,
following dharma. If we follow dharma and worship the ancestors, we will
not suffer from adharma.’ O descendant of the Bharata lineage! Thus
addressed, all of them sprinkled the cow with water, offered it to the
ancestors and ate it. Having returned, all of them told the guru that the cow
had been killed by a tiger and presented him with the calf. O son!
Extremely distressed, the brahmana accepted the calf. They suffered from
the sin of having acted falsely and having killed the cow. O son! In the
course of time, time followed its dharma. When their lifespans were over,
the seven brothers died. Because of their cruelty, violence, ignoble behavior
towards a guru and excessive violence, the seven brothers were born as the
powerful and spirited sons of a hunter. Those seven, discriminating about
dharma, were born as hunters in the land of Dasharna. All of them followed
their own dharma and were free of the delusion of hunting animals. Full of
anxiety, they lived on the beautiful Mount Kalanjara. They reflected on the
jnana they had obtained at the time of their deaths. Though they roamed
around in the forest, they were forgiving. They did not receive anything and
were free of the opposite pair of sentiments. All of them performed
auspicious deeds and roaming around in the forest, followed virtuous
dharma. They possessed the siddhi of remembering their past lives and did
not do anything that was against dharma. Their minds were such that they
remembered everything they had heard, in their earlier lives and in their
guru’s household, about dharma, so that one does not have to return to
samsara. Obtaining whatever food they could in that mountain, those
ascetics gave up their lives. O descendant of the Bharata lineage! O king!
The different places where their bodies fell down, on Mount Kalanjara, can
be seen even today. Their deeds were neither auspicious, nor inauspicious.
Therefore, they obtained a birth that was neither auspicious, nor
inauspicious. In an auspicious spot on an island that was covered with
reeds, they were born as aquatic birds. They became chakravaka birds.1429
They gave up the practice of observing dharma along with a wife. Instead,
they followed the dharma of sages. They were not attached and had no
sense of ownership. They were tranquil and devoid of the opposite pair of
sentiments. They did not accept anything. They were birds only in name. In
practice, they withdrew and followed the path of nivritti.1430 All of those
birds followed dharma and practiced brahmacharya. Remembering their
past lives, those seven brahmacharis grew old. They remained together,
performing virtuous dharma, and were always free of aberrations. When
born as brahmanas, they had been deluded and had acted falsely towards
their guru. That is the reason they had been born as inferior species.
However, they retained jnana about a shraddha ceremony. Accordingly,
they arranged for a shraddha and performed rites for the ancestors. As a
result, they obtained jnana and their superior qualities increased
progressively. In their earlier lives, in the guru’s household, they had heard
about the brahman. With that jnana having been established, they practiced
that jnana. Their names are remembered as Sumana, Suvakshuddha,
Svatantra, Suyajna, Chhidradarshaka, Panchala and Kulina.1431 Those
birds followed dharma there and an excellent incident occurred. O great
sage!1432 Hear about it. There was a powerful lord and king, named Nipa.
He was prosperous and surrounded by the women from the inner quarters,
he entered the forest. On witnessing his happiness and the radiance of the
kingdom, the chakravaka Svatantra desired to become a king. ‘As a result
of good deeds, austerities and niyamas, I have become tired. As a
consequence of fasting and some austerities, I must have obtained
unwavering and complete fruits. Through those, let me become like him,
the recipient of every kind of good fortune.’ At this, two other chakravakas
said, ‘We will accompany you. Desiring what will be agreeable to you, we
will become your advisers.’ When he agreed to this, Sumana followed the
path of yoga. When those two chakravakas said this, Sumana replied in his
own words. ‘You have followed the path of yoga but have spoken about
karma and have asked for such a boon. Listen to me. O dear one! You will
become a king in the supreme city of Kampilya. These two will become
your advisers and will not transgress.’ Those three did not speak about the
kingdom to their four companions.1433 Sumana was pleased at this and
spoke to them again. ‘O Sarvasattva,1434 Suyajna and Svatantra! When
your curse is over, you will resort to yoga again. You will obtain this
because of the favours of the ancestors and because of the good deed you
deed. You did follow dharma, sprinkling the cow with water and offering it
to the ancestors. “Our jnana is a means for all of us to achieve yoga. When
you become humans, you will achieve yoga.” This bold statement must be
articulated in the form of a shloka.1435”’ After saying this, the learned bird,
Sumana, stopped. O Shantanu’s excellent son! For the welfare of the
worlds, I have told you about their conduct. What else do you wish to
hear?”’”’
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Chapter 356-6(42) (The Power of
Ancestors Continued)
‘Bhishma asked, “O Markandeya! O immensely wise one! O supreme
among those who are devoted to ancestors! O supreme among sages! What
happened after that? Please show me your compassion and tell me.”’
‘Markandeya replied, “Those seven, who roamed around in Lake Manasa,
engaged in the dharma of yoga. They always subsisted on air and water and
dried up their bodies. After sporting with the women from the inner quarters
for a long period of time, like Maghavan in Nandana, the king returned to
his own city, along with his wives. He had a son named Anuha, supremely
devoted to dharma. Instating his son Vaibhraja in the kingdom, he left for
the forest. He became their1436 companion and started austerities. Along
with those great ascetics, he too did not eat and subsisted on air. Since the
forest was radiant, it came to be known as Vibhraja.1437 It became
extremely famous and bestows siddhi in yoga. The four birds who followed
the dharma of yoga gave up their bodies there, and so did the three who had
deviated from yoga. With Brahmadatta as the foremost, all four great-
souled ones, devoid of sins, were born in the city of Kampilya. Four
retained memories of their former births, but three were deluded. Svatantra
was now born as the greatly energetic Brahmadatta. Chhidradarshaka and
Sunetra were accomplished in the Vedas and the Vedangas. They were born
as the sons of a learned brahmana and remembered their former births.
Panchala, who knew many hymns from the Rig Veda, became an acharya.
Pundarika knew two Vedas. He knew chhanda and became an advaryu.1438
On seeing that his son, Brahmadatta, was devoid of blemishes, the king
instated him in the kingdom and obtained the supreme destination. Panchala
and Pundarika established their sons in the house. They entered the forest
and obtained the supreme destination there. O descendant of the Bharata
lineage! Brahmadatta’s wife, named Sanniti, was single-mindedly devoted
to him and sported with him. O king! The other chakravakas were born as
companions in Kampilya. They were born as the sons of a learned
brahmana, but in a poor family. Chhidradarshaka had four sons—Dhritimat,
Sumahatma, Tattvadarshi and Nirutsuka. They devoted themselves to
studying the Vedas and to yoga. All of them were established as siddhas.
Taking their leave of each other, they prostrated themselves before
Shambhu’s lotus feet and left. There are brave ones who do not wish to be
born again. To destroy their sins, they seek a supreme refuge in Shambhu’s
unblemished feet. O great sage!1439 If a person commits a sin in thoughts,
words or deeds, with proper devotion and faith, he should read this account.
As soon as the names of Shiva, the lord of devas, is chanted or recited, a
person is freed from all sins. Sins are committed. But those accumulated
sins ooze away, like water from an unbaked vessel. O great sage!1440 As
soon as one performs japa with his name, sins are pacified. To obtain the
desired fruits, everyone should do this faithfully. If a person studies, reads
or hears this for the sake of prosperity, he is freed from all sins. There is no
doubt that he proceeds towards emancipation.”’
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Chapter 357-6(43) (Worship of
Vyasa)
Shounaka said, ‘O Suta! O one with Vyasa as a guru! Please tell me now
about how one should worship an acharya. What must be done after one has
finished listening to the text? Please tell me that also.’
Suta replied, ‘After hearing the supreme account, the acharya must be
worshipped devoutly, in the proper way. When the text is over, with a
cheerful mind, the person must follow the norms and donate to the acharya.
The person who has recited it must also be worshipped in the proper way.
An amiable and intelligent person must give him garments and ornaments
for the hands and the ears. When the worship of Shiva is over, an intelligent
person must give the acharya a cow, along with her calf; and a golden seat
that weighs one pala, covered with a piece of cloth. The auspicious text,
written in beautiful lettering, must be placed on this, for donating to the
acharya. If a person does this, he is freed from the bonds of worldly
existence. O sage! According to capacity, a village, an elephant, a horse and
other articles must be given to the great-souled reciter. O sage Sounaka!
Listening to the Purana is said to yield fruits only if it is done properly, in
accordance with the rules. I have spoken the truth. O sage! Hence, when it
is spoken, one must devotedly listen to it, in accordance with the rules. This
lofty Purana is full of the meanings of the nigama texts. It is sacred and
constitutes the heart of the shruti texts.’
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Chapter 358-6(44) (Vyasa’s Origin)
The sages said, ‘O immensely intelligent one! O Suta! O ocean of
compassion! Please tell us about Vyasa’s origin. O lord! You are full of
great compassion! O lord! Please make us successful in our objective. The
name of Vyasa’s mother is said to be the auspicious Satyavati. The queen
was married to King Shantanu. Therefore, how was the great yogi, Vyasa,
born through her and Parashara? We have a great doubt about this, and you
should dispel it.’
Suta replied, ‘On one occasion, the yogi, Parashara, left for a visit of the
tirthas. Travelling as he willed, he went to the beautiful and auspicious
banks of the Yamuna. The one with dharma in his atman spoke to a nishada,
who was having his food then. “Use your boat to quickly take me across the
Yamuna.” Thus addressed by the sage, the nishada spoke to his own
daughter, Matysagandha.1441 “O daughter! Please take him over to the
other side quickly. This immensely fortunate ascetic has been born from
Adrishyanti’s womb. He is an ocean of learning and is accomplished in the
four Vedas. He wishes to cross over.” Thus instructed by her father,
Matsyagandha seated the great sage, whose radiance was like that of the
sun’s rays, on the boat and started to take him across. Such was the
conjunction of time that the great yogi was filled with desire for her, though
he had never been deluded when he had seen the beauty of apsaras. The
sage desired to accept the fisherman’s beautiful daughter and touched her
right hand with his right hand.1442 The large-eyed one smiled and then
addressed him in the following words. “Why are you committing this
contemptible act and speaking in this way? O immensely intelligent one!
You have been born in Vasishtha’s beautiful lineage. O brahmana! I am a
nishada’s daughter. How can there be union between us? It is extremely rare
to be born as a human, especially one who is a brahmana. O supreme
among sages! That apart, you are an ascetic, a state that is extremely
difficult to obtain. In learning, form and speech, you belong to a noble
lineage. Yet, you have succumbed to the arrows of desire. This is extremely
surprising.” She then thought about it in her heart. “If he decides to engage
in this act, there is no one on earth who is capable of restraining him.” She
was also scared of the yogi imposing a curse. Therefore, she told the great
sage, “O lord! Until I have taken you across to the other side, please be
patient.” Hearing her words, Parashara, king among yogis, swiftly let go of
her hand. However, when they reached the other bank of the river, suffering
from desire, the sage caught hold of the maiden again. Trembling, the girl
spoke to the ocean of compassion. “O best among sages! I have a foul smell
and am dark in complexion. I am the daughter of a nishada. You are
extremely broad in your thoughts and are supreme among yogis. Like glass
and gold, there should not be union between us. When union happens
between two individuals who are similar in birth and appearances, it leads
to happiness.” As soon as the maiden said this, in an instant, she was
transformed into Yojanagandha.1443 She became agreeable and beautiful in
form. Suffering from desire, the sage seized the maiden again. Seeing that
he was intent on seizing her, the young girl spoke again. “The shruti texts
have said that intercourse should take place at night, never during the day.
Great sins are attached to intercourse during the day. It is condemned as an
intolerable sin. Therefore, you should wait until it is night. My father, and
other men, standing on the bank, will see us.” The bull among sages heard
the words spoken by her. Through the strength of his sacred deeds, he
immediately constructed a mist. When the mist arose, it became as dark as
night. Scared of intercourse, the maiden spoke to the sage again. “O yogi!
Your semen never fails. You will enjoy me and leave. O lord! If I conceive,
what will happen to me then? O immensely intelligent one! My vow of
being a virgin girl will be destroyed. If that happens, people will laugh at
me. What will I tell my father?” Parashara replied, “O girl! Be at ease and
amuse yourself with me, enjoying the taste of love. O beloved! Now please
tell me your wish and I will accomplish it. Since you will make my
command come true, your name will become Satyavati.1444 All the yogis
and gods will worship you.” Satyavati replied, “O lord! Let my father,
mother and other men on earth not know, let my dharma of being a virgin
not be destroyed, let the son who is born be as powerful as you, let there be
a fragrance in all my limbs and let my youth always remain fresh. If this
occurs, accept me.” Parashara said, “O beloved! Everything that you wish
for will happen. Your son will be born from Vishnu’s portion and will be
immensely illustrious. Know that there is a reason why I have suffered from
desire. I have never been deluded, even when I have seen the beauty of
apsaras. However, on noticing the smell of fish on you, I succumbed to
delusion. O maiden! What Brahma has written on the forehead can never be
countered. Your son will divide the Vedas into branches and compose the
Puranas. O one with the beautiful hips! He will possess fame and deeds in
the three worlds.” Having said this, the one who was accomplished in yoga
enjoyed the one with the beautiful limbs. O great sage! He then bathed in
the waters of the Yamuna and swiftly departed.’
‘She immediately conceived. On an island, she delivered a son who was
like the twelve suns in his radiance. The son resembled Kama, the god of
love. The child held a radiant kamandalu in his left hand and an excellent
staff in his right. His tawny hair was matted, and he was as resplendent as a
mass of energy. As soon as he was born, the energetic one spoke to his
mother. “O mother! Go wherever you want. After that, I will also leave. O
mother! Whenever something needs to be done and whenever you wish for
something, remember me. To fulfill your desires, I will arrive.” Saying this,
the store of austerities worshipped his mother’s feet. To cleanse his sins and
perform austerities, he left for the tirthas. Overcome by love for her son, the
virtuous lady went to her father. She remembered her son’s conduct and
regarded this as her own good fortune. Since the child was born on a
dvipa,1445 he became Dvaipayana. Since he divided the Vedas into
branches, he is described as Vedavyasa.’
‘He went to different tirthas, followed the norms, bathed there and
performed great austerities, so as to achieve dharma, artha, kama and
moksha—Tirtharaja1446 was the first, Naimisha, Kurukshetra,
Gangadvara,1447 Avantika,1448 Ayodhya, Mathura, Dvaraka,
Amaravati,1449 Sarasvati, confluence of Sindhu with the ocean, confluence
of Ganga with the ocean, Kanchi, Tryambaka, the banks of
Saptagodavari,1450 Kalanjara, Prabhasa, Badarikashrama, Mahalaya,1451
Omkara, Purushottama kshetra, Gokarna, Bhrigukaccha, Bhrigutunga,
Pushkara, Shriparvata and other tirthas and Dharatirtha.1452 Kalika’s1453
son travelled to many tirthas in different countries and reached the city of
Varanasi. Vishveshvara and Maheshvari Annapurna are themselves present
there. Those two radiant oceans of compassion are present there, to bestow
amrita on devotees. Having reached Varanasi tirtha, he saw Manikarnika.
Thus, the lord among sages cast away sins accumulated across crores of
births. He saw all the lingams, Vishveshvara being the foremost. He bathed
in all the ponds, wells, lakes and tanks. He bowed down before all the
Vinayakas and prostrated himself before all the Gouris. He worshipped
Bhairava Kalaraja, who devours sins. He made efforts to praise all the
ganas, Dandanayaka being the foremost. He satisfied all the Keshavas,
Adikeshava being the most important. He repeatedly prostrated himself
before all the Suryas, Lolarka being the foremost. Attentively, he offered
pindas at all the tirthas. Pure in his atman, he instated the lingam known as
Vyaseshvara.1454 O brahmanas! When a man sees this, like Brihaspati, he
obtains all the different kinds of learning.’
‘He devotedly worshipped all the lingams, Vishvesha being the foremost.
Having done this, he wondered, “Which lingam will grant me siddhi
fastest? By worshipping which Mahadeva, will I be able to obtain every
kind of learning? Whose favours will grant me the capacity to compose all
the Puranas? Is it Omkaranatha, Krittivaseshvara, Kedaresha, Kamesha,
Chandresha, Trilochana, Kalesha, Vriddhakalesha, Kalashekhara,
Jyeshthesha, Jambukesha, Jaigishavyeshvara, Dashashvamedhamishana,
Drumichandesha, Drikkesha, Garudesha, Gokarnesha, Ganeshvara,
Prasannavadanesha, Dharmmesha, Tarakeshvara, Nandikesha, Nivasesha,
Patrisha, Pritikeshvara, Parvatesha, Pashupati, Hatakeshvara,
Brihaspatishvara, Tilabhandesha, Bharabhuteshvara, Mahalakshmisvara,
Marutesha, Mokshesha, Gangesha, Narmadeshvara, Krishnesha,
Parameshana, Ratneshvara, Yamunesha, Langalisha, the lord Vishveshvara,
Avimukteshvara, Vishalakshisha, Vyaghreshvara, Varahesha, Vidyeshvara,
Varunesha, Vidhisha, Harikesheshvara, Bhavanisha, Kapardisha,
Kandukesha, Ajeshvara, Vishvakarmeshvara, Vireshvara, Nadesha,
Kapilesha, Bhuvaneshvara, Vashkulisha Mahadeva, Siddhishvara,
Vishvadeveshvara, Virabhadresha, Bhairaveshvara, Amritesha, Satisha,
Parvatishvara, Siddheshvara, Matangesha, Bhutishvara, Ashadhisha,
Prakamesha, Kotirudreshvara, Madalaseshvara, Tilaparneshvara,
Hiranyagarbhesha or Madhyameshvara? Among such crores of lingams,
which one shall I seek refuge in?” With his atman full of devotion towards
Shiva, Vyasa thought in this way. Immersing his mind properly in dhyana,
he thought in this way for some time. The intelligent and patient Vyasa,
Satyavati’s son, decided the following. “I remember what I have been
instructed earlier. That will enable the accomplishment of my wishes. For
obtaining dharma, artha, kama and moksha, there is a lingam that is
worshipped by siddhas. If one sees it, or touches it, the mind immediately
becomes sparkling. It always opens the door to heaven. It is in the great
kshetra of Avimukta, the supreme kshetra where one obtains siddhi. This is
the supreme lingam known as Madhyameshvara. There is no lingam in
Kashi that is equal to Madhyameshvara. On every parva day, devas arrive
there to see it. Therefore, one should serve Mahadeva through the lingam
known as Madhyameshvara. By worshipping it, many brahmanas have
obtained siddhi. It is the most important of the ones in Kashi because
Shankara is established right in the centre.1455 He is present as
Madhyameshvara to bring happiness to those in his own city. Worshipping
him, the gandharva named Tumburu and devarshi Narada became
accomplished in the art of singing. By worshipping him, Vishnu obtained
the power to grant emancipation. It is by doing this that Brahma, Vishnu
and Rudra became creator, preserver and destroyer; Kubera became the lord
of riches; Vamadeva became the greatest of Shiva’s devotees; the king
named Khatvanga, who didn’t have sons, obtained sons; the apsara named
Chandrabhama sang like a cuckoo and dancing, overcome by her
sentiments, merged into the lingam in her own body; Shrikara, the son of a
gopi, served Madhyameshvara and through the favours of the
compassionate Shiva, became a ganapati; and it is through the favours of
Madhyameshvara that the two divinities, Bhargava and Gishpati1456
became accomplished in learning and were worshipped by daityas and
gods. I will also worship the lord Madhyameshvara there. There is no doubt
that I will quickly obtain the power to compose the Puranas.” He bathed in
the waters of Bhagirathi1457 and accepted the vow of following niyamas.
Sometimes, he survived on leaves. Sometimes, he ate fruits and vegetables.
Sometimes, he subsisted on water and air. Sometimes, he followed the vow
of not eating at all. In this way, with dharma in his atman, the yogi followed
niyamas and with fruits obtained from many trees, worshipped Trikala
Madhyameshvara. In this way, Kalika’s son spent many days and a long
period of time elapsed.’
‘On one occasion, in the morning, he was returning, after bathing in the
river with three flows. Pure in his atman, in the middle of the
Madhyameshvara lingam, he saw Ishana Maheshvara, who grants devotees
desired boons. Uma adorned the left side of his body. His upper garment
was made out of the skin of a tiger. His body was beautiful, with the waves
of Ganga swirling over his mass of matted hair. The beams of the crescent
moon made his head as radiant as the autumn moonlight. Bhasma was
smeared all over his limbs. His body was as fair as camphor or the arjuna
tree. His eyes extended all the way up to his ears. His lips were as red as
coral. His form was like that of a boy who was five years old, and his
ornaments befitted such a child. His resplendence robbed one crore of
Kandarpas1458 of their pride. He was naked and his lotus face was smiling.
In his pastimes, he was chanting hymns from the Sama Veda. He is an
ocean of compassion, the medication for crossing over the ocean that is the
world. He is known as someone who is affectionate towards his devotees.
Uma’s beloved is easily pleased. Hara’s pleasant face was favourable. On
seeing him, he prostrated himself like a rod on the ground and praised him.
His words of praised choked because of his love. “Even yogis find it
impossible to obtain you, in thoughts, words and deeds. O Umapati! They
do not know about your greatness. You are the creator, the preserver and the
destroyer of the universe. You are the first among all devas. You are
sacchidananda Ishvara. You have no name or gotra. You are the omniscient
Sadashiva. You are the supreme brahman. You are the one who takes away
the noose of maya. Like water on the leaf of a lotus, you are not touched by
the three gunas. You have no birth, no conduct, no country and no lineage.
But you are the lord of beings. You are the one who bestows all the desires
in the three worlds. Brahma, Lakshmi’s lord, Indra, the residents of heaven
and Indras among yogis do not know you. But you are the one whom we
worship. O Gourisha! Everything originates from you. You are the
destroyer of Tripura. You are a child. You are a youth. You are aged. I
immerse my heart in you. I prostrate myself before Mahesha. You are
Shambhu, whom devotees should meditate on. You are the ancient Purusha.
You are Shankara, the paramatman.” Pleased in his mind, the child spoke to
Vedavyasa. “O yogi! Ask for the boon that is in your mind. I am subservient
to my devotees and there is nothing that cannot be given to you.” Delighted
in his mind, Vyasa, the great ascetic, stood up. He replied, “O lord! You are
omniscient. What is unknown to you? You are inside all atmans. You are
Bhagavan Sharva. You are the one who bestows everything. O Isha! Why
are you reducing me to this miserable state of asking for something?”
Mahadeva, who had assumed the form of a boy, heard the words spoken by
Vyasa, unsullied in his intelligence. He answered with a pure smile. The
boy said, “O best among those who possess knowledge about the brahman!
There is no doubt that the wish in your heart will soon come true. O
brahmana! I, Ishvara, will station myself in your throat. I will make you
compose Itihasa and Puranas correctly. You have recited the sacred stotram
known as abhilashashtakam.1459 Thrice a day, if this is read in Shiva’s
temple for a year, everything desired will be obtained. The recital of this
stotram will enhance learning and intelligence. It is said to bestow every
kind of prosperity, dharma and moksha on men. If a person gets up in the
morning, worships Shankara’s lingam and reads this stotram for a year,
even if he is foolish, he will become like Brihaspati. If a man or a woman
follows the niyamas, and in the presence of a lingam, performs japa with
this stotram for a year, intelligence and learning will increase.” In the form
of a boy, Mahadeva said this and merged into the lingam. Overwhelmed by
love for Shiva, Vyasa wiped off his tears.’
‘In this way, Vyasa obtained a boon from Mahesha Madhyameshvara, who,
in his own pastimes, had the eighteen Puranas composed. These are said to
be Brahma, Padma, Vishnu, Shiva, Bhagavata, Bhavishya, Narada,
Markandeya, Agni, Brahmavaivarta, Linga, Varaha, Vamana, Kurma,
Matsya, Garuda, Skanda and Brahmanda. Men who listen to Shankara’s
illustrious account obtain fame and auspiciousness.’
Suta said, ‘You have enumerated the names of the eighteen Puranas, in the
due order. O supreme among those who know the Vedas! Please describe
them now.’1460
Vyasa responded, ‘Tandi, who was born from Brahma, asked
Nandikeshvara the same question. I will tell you what he answered.’
‘Nandikeshvara said, “O Tandi! O sage! Brahma, with the four faces, is
himself the original speaker. That is the reason the first Purana is named
after Brahma. The Purana in which the greatness of Padma kalpa is
described is the second and is known as Padma. There is a Purana
composed by Parashara which ensures understanding about Vishnu. It is
said to have been related by Vyasa because there is no difference between
father and son. Those who know about the Puranas say that the Shiva
Purana is one in which the first and last sections have many accounts about
Shiva. The one where there are accounts of Bhagavati Durga is said to be
Bhagavata1461 or Devi Purana. The Purana narrated by Narada is described
as Narada. O Tandi! The one recited by Markandeya, the great sage, is the
seventh and is known as Markandeya Purana. The one about Agni is known
as Agni and the one about the future is Bhavishya. The one where Brahma’s
transformation is described is known as Brahmavaivarta. The one with an
account about the lingam is known as Linga Purana. O sage! The story of
Varaha is in the twelfth, Varaha Purana. When Skanda is himself the listener
and Maheshvara is himself the speaker, this is known as Skanda. The story
of Vamana is in Vamana, the account of Matsya in Matsya and Matsya is
described in Matsya. The one where Garuda is himself the speaker is known
as Garuda. The one with an account of the cosmic egg is described as
Brahmanda.”’
Suta said, ‘I asked the intelligent Vyasa this question.1462 That is the way I
heard a description of all the Puranas. In this way, Vyasa was born from
Satyavati and Parashara. He composed the excellent Mahabharata and the
Purana Samhitas. O brahmana! There was union between Satyavati and
Parashara and then again between Satyavati and Shantanu. You should not
have a doubt about this. There was a reason for this origin, and I have
described the wonderful account, which is about those with qualities
exhibiting greatness in conduct. The discriminating should realize this. If a
person hears or reads this supreme mystery, he is freed from all sins and
obtains greatness in the world of rishis.’
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Chapter 359-6(45) (The Avatara of
Mahakalika)
The sages said, ‘We have heard many wonderful narrations and accounts
about Shambhu. They are about many avataras, and they bestow objects of
pleasure and emancipation on men. O supreme among those who know
about the brahman! We now wish to hear from you the beautiful account
about Bhagavati Jagadamba. She is the original and eternal Shakti of
Mahesha, the supreme brahman. The supreme mother of the three worlds is
also known as Uma. We have heard that Sati and Haimavati are two of her
avataras. O Suta! O immensely intelligent one! Please tell us about her
other avataras too. Which intelligent person will not wish to hear about her
dazzling qualities? The illustrious mother never abandons those who
possess jnana.’
Suta replied, ‘You great-souled ones are always successful in your
objectives and blessed, since you have asked about the great conduct of the
supreme Amba. Sages know that the dust on the lotus feet of those who
hear, ask and speak this are like tirthas. Those whose minds are immersed in
the illustrious Devi, who is supreme knowledge, are successful and
accomplish their objectives. They are blessed and born those who are born
in their lineages. Those who do not praise Deveshi, who is the cause behind
all causes, are deluded by the qualities of maya. There is no doubt that their
fortune will be destroyed. Those who do not worship Mahadevi, the ocean
of compassion, descend into the terrible pit of blindness, which is in the
form of samsara. For those who abandon Devi and seek refuge with another
deva, it is as if they abandon the Ganga and seek satisfaction in water in the
desert. As soon as one remembers her, the four objectives of human
existence are easily obtained. Which excellent man will abandon her?
Earlier, the great-souled Suratha asked Medha this. I will tell you what
Medha spoke earlier. Listen.’
‘In the former Svarochisha manvantara, there was a king named Viratha.
Suratha was his immensely strong and valiant son. He was great, generous
and truthful in speech. He was accomplished and successful in following
his own dharma. He was an ocean of compassion and devoted to Devi. He
protected the subjects. He ruled over the earth, with an energy like that of
the chastiser of Paka. But there were nine other kings who were interested
in seizing the earth. Known as Kolas, they laid siege to the king’s capital. A
tumultuous and terrible battle ensued. In that battle, the king was defeated
by a large number of powerful enemies. The Kolas took away his kingdom
and exiled him. Along with his ministers, the king left his own city.
However, he was again defeated by the large forces on the side of the
enemy. As a result of destiny, the large number of his best advisers became
his enemies. They appropriated all the wealth that was there in the treasury.
Pretending to go out on a hunt, the king left the city. Alone and astride a
horse, he went to the desolate forest. The king roamed around here and
there and saw the hermitage of a supreme sage. In every direction, it was
radiant with groves of flowers. As a result of the noble brahmana’s powers,
in the hermitage, tigers and other strong animals did not harass animals not
that strong. The sage honoured the king, who was learned and extremely
compassionate, with words of welcome, food and a seat and he resided
there.’
‘On one occasion, the great king had worrying thoughts. “Alas! I am
unfortunate, evil-minded and inferior in energy. My entire kingdom has
been taken away by the large number of insolent enemies. What will I do?
Where will I go? How will I get my kingdom back? My long-standing
advisers and ministers have left me. Who knows which king they serve
now? Has my kingdom been destroyed? What is its state now? My soldiers
were extremely brave. They showed great enterprise in the field of battle
and cut down large numbers of the enemy. They serve some other king now.
My elephants were like mountains and my horses were as fast as the wind.
They have left. Who protects the treasury, accumulated by generations of
ancestors?” The king, who was extremely devoted to dharma, succumbed to
delusion in this way. At that time, a vaishya arrived there. The king asked,
“Who are you? Why have you come here? It is evident that you are in a
distressed frame of mind. Please tell me what has happened.” Hearing the
beautiful words spoken by the lord of men, the bull among vaishyas, known
as Samadhi, shed tears from his eyes. He replied to the great king in words
full of humility. The vaishya said, “O great king! “I am a vaishya named
Samadhi. I was born in a wealthy family. My wicked wife and sons were
greedy for my riches and have abandoned me. O king! Miserable about my
own karma, I have come to the forest. O lord! O ocean of compassion! I do
not accurately know whether my sons, grandsons, wives, brothers, the sons
of brothers and other well-wishers are well.” The king asked, “You have
been banished by your sons and others. They were evil in conduct and
hankered after your wealth. Like a foolish animal, how is it that you still
have affection towards them?” The vaishya replied, “O king! That is right.
The words you have spoken are full of deep meaning. Nevertheless, my
mind is deluded and is tied to the bonds of love.” O supreme among sages!
In this way, the vaishya and the king were deluded.’
‘They approached the noble sage, Medha. Along with the lord of vaishyas,
the powerful lord of men lowered his head and prostrated himself before the
extremely patient and supreme yogi. Joining his hands in salutation, the
king spoke to the sage. “O illustrious one! Please sever our delusion now.
The royal prosperity has abandoned me, and I have sought refuge in this
desoltate forest. Nevertheless, since my kingdom has been taken away, I
find no satisfaction. This vaishya has been thrown out of his house by his
own relatives, his wives and others. Nevertheless, he also continues to
suffer from this sense of ‘mine’. Please tell us the reason for this. Though
our minds know about jnana, there is delusion and this great folly.” The
rishi replied, “Mahamaya is the one who nurtures the universe. In the form
of Shakti, she is eternal. She is the one who attracts everyone’s mind and
deludes. O lord! Brahma and the other gods are also deluded by her maya.
Even they do not know the supreme truth, not to speak of humans. She
creates the entire universe. She is the one who preserves it. In the course of
time, she is the one who destroys it. Parameshvari possesses the three
gunas. O excellent king! She can assume whatever form she wants, and she
is the one who grants boons. One can overcome the delusion only if she is
pleased, not otherwise.” The king asked, “Who is Devi Mahamaya, the one
who deludes everyone? How did Devi originate? O sage! Please show your
compassion and tell me.” The rishi answered, “The universe was reduced to
the form of an ocean. Keshava, the lord of yoga, was immersed in his sleep
of yoga and was lying down on Shesha. At that time, two asuras manifested
themselves from the wax in Vishnu’s ears. They are famous on earth under
the names of Madhu and Kaitabha. They were terrible, like the sun at the
time of dissolution. They were gigantic in size and their jawbones were
large. With cruel fangs in their mouths, they were about to devour the
universe. They saw Bhagavan, born from the lotus in the navel and seated
on a lotus.1463 They asked, ‘Who are you?’ and got ready to kill him.”’
‘“The seniormost of the gods1464 saw the two daityas and saw that
Janardana was asleep in the flood of water. He praised Parameshvari.
Brahma said, ‘Please save me. O Mahamaya! You are affectionate towards
those who seek refuge with you. Please save me. O Jagadamba! These two
daityas are terrible in form. I prostrate myself before Mahamaya,
Yoganidra, Uma, Sati. You are Kalaratri.1465 You are Maharatri.1466 You
are the terrible Moharatri.1467 You are greater than the greatest. You are
the mother of the three divinities. You are the one who always bestows
desired fruits on devotees. You are an ocean of compassion. You protect all
the devas. It is through your powers that I, Brahma, create, Madhava
preserves the world and Girija’s consort destroys in the form of Kala. You
are Svaha. You are Svadha. You are modesty. You are held to be sparkling
intelligence. You are nourishment. You are contentment. You are
tranquillity. You are patience. You are hunger. You are compassion. You are
Vishnu’s maya. You are described as consciousness. You are spoken of as
the supreme Shakti. You are bashfulness. You are thirst. You are illusion.
You assume the form of memory. You are established in the form of a
mother. In the homes of men who engage in auspicious deeds, you are there
as Lakshmi. You are described as birth. You are described as means of
subsistence. You are pervasive in form. You are established and pervade
everything in the form of consciousness. O Ambika! Please delude these
two unassailable asuras. Please wake up Lord Narayana, who is without an
origin and is the origin of the universe.’ For the destruction of Madhu and
Kaitabha, Brahma prayed to the one who Jagadhhatri, the divinity who
presides over all forms of learning, the one who is the great learning. O
king! The Shakti who deludes the three worlds manifested herself in a form
known as Mahakali, on dvadashi in shukla paksha in the month of
Phalguna. A voice spoke from the firmament. ‘O one seated on a lotus! Do
not be scared. I will now destroy the thorn that has arisen in the forms of
Madhu and Kaitabha.’ Saying this, Mahamaya emerged from Hari’s eyes
and mouth and showed herself to Brahma, whose birth is not manifest.
Hrishikesha Janardana, lord of devas, woke up. He saw the two daityas,
known as Madhu and Kaitabha, in front of him. A battle commenced
between them and Vishnu, unmatched in energy. It lasted for five thousand
years. A wrestling match started after that. Mahamaya’s powers deluded the
excellent danavas. Therefore, they told Rama’s consort, ‘Seek a boon from
us.’ Narayana replied, ‘If you are satisfied and if I am to be given a boon,
let it be such that you are killed by me. There is no other boon that I seek.’
They glanced at the earth. Since everything was a single ocean of water,
they addressed Keshava in the following words. ‘Kill us in a place where
the earth is not flooded with water.’ Bhagavan agreed and raised his
extremely resplendent chakra. He placed them on his thighs and sliced off
their heads. O king! I have thus told you about Kalika’s origin. O
immensely intelligent one! Now hear about Mahalakshmi’s origin. Devi
Uma is without transformations. She is without form and also possesses
forms. To pacify torments faced by devas, from one yuga to another yuga,
she manifests herself. It is said that Shivaa assumes forms to save everyone.
She does this in her own pastimes, so that her devotees can describe her
qualities.”’
OceanofPDF.com
Chapter 360-6(46) (The Avatara of
Mahakalika)
‘The rishi said, “There was an asura named Rambha and he was the crest
jewel in the lineage of the daityas. The immensely energetic danava, named
Mahisha, was born from him. In a battle, the lord of danavas defeated all
the gods. He established himself on the great Indra’s seat and ruled over the
kingdom of heaven. The defeated devas went and sought refuge with
Brahma. Taking them with him, Brahma went to the place where the two
Vrishakapis were.1468 Having gone there, all the gods bent down before
Shankara and Keshava. In the due order, they told them everything that the
asuras had done to them. ‘O Bhagavans! All of us have been ousted by the
great-souled Mahisha. In the field of battle, he has conquered the world of
heaven. We are roaming around in this world of mortals and cannot find
peace anywhere. There is no hardship that devas, with Indra as the
foremost, have not faced. The asura has taken over the tasks earmarked for
Surya, Chandra, the one with the noose,1469 Kubera, Yama, Indra, Agni,
the wind god, the gandharvas, the vidyadharas, the charanas and others. The
evil-souled one, who grants the daitya side freedom from fear, performs all
these himself. That is the reason we have sought refuge with you. You
should save the devas. O lords! The two of you should quickly think of a
means of killing him.’ Damodara and Sati’s lord heard the words spoken by
devas.”’
‘“They were filled with great anger and their eyes rolled around in rage. A
great mass of energy emerged from the mouths of Vishnu and Shambhu,
who were filled with great wrath. Energy also issued from the bodies of
other devas. This great mass of energy blazed in the ten directions. All the
gods saw this and immersed themselves in dhyana on Durga. The extremely
terrible energy that emerged from the bodies of all the devas came together
and united in the form of a woman, Mahishamardini herself. Her extremely
radiant face was formed out of Shambhu’s energy. Her hair was formed out
of Yama’s energy. Vishnu’s energy formed her arms. Chandra’s energy
formed her two breasts, and her waist was formed out of Indra’s energy.
Varuna’s energy formed her hips and thighs, her buttocks were formed out
of the earth’s energy. Brahma’s energy formed her feet and Arka’s energy
formed her toes. Her fingers were formed out of the energy of the Vasus and
Kubera’s energy formed her nose. Her teeth were formed out of Prajapati’s
energy. Her three eyes originated in Pavaka’s energy. Her two eyebrows
were formed out of Sandhya’s energy. Her ears were from Anila’s energy.
All the other residents of heaven contributed their energies to form her.
Parameshvari, seated on a lotus, manifested herself. She was fashioned out
of that mass of energy contributed by all the devas and on seeing her, all the
gods were filled with great delight. Brahma and all the other lords of gods
saw that she was without any weapons. The gods made up their minds to
provide weapons to Shivaa. Mahesha gave Maheshani a trident. Bhagavan
Krishna gave her a chakra. The wielder of the noose gave her a conch shell
and noose. Hutashana1470 gave her a spear. Maruta gave her a bow and a
quiver filled with arrows. Shachi’s consort gave her a vajra and a bell. Yama
gave her Kala’s staff. Prajapati Brahma gave her a string of aksha beads and
a kamandalu. The creator of the day1471 permeated all the pores in her
body with his rays. Kala1472 gave her a sword and a sparkling shield. The
ocean of milk gave her a sparkling necklace and garments that do not decay.
Vishvakarma gave her a divine jewel for her head, earrings, bracelets, half-
moon-shaped sparkling armlets for all her arms, sparkling anklets, an
excellent necklace, rings and jewels for all her fingers, an extremely
beautiful battle axe, many different kinds of weapons and impenetrable
armour. The ocean gave her garlands made of lotuses that do not fade and
an extremely beautiful lotus. Himalaya gave her a lion and many kinds of
gems. Kubera gave her a vessel filled with liquor. Shesha, the lord of
serpents who holds up the entire earth, gave her a wonderful necklace made
out of serpents1473 and studded with many jewels. All the other gods gave
Devi ornaments and weapons. Thus honoured by the gods, she repeatedly
roared and laughed loudly. The sound of that terrible roar filled the
firmament. The loud sound echoed everywhere and agitated the three
worlds. In the four directions, the oceans quivered and the earth quaked.
Suffering on account of Mahisha, devas exclaimed, ‘Victory’. Their words
choking with devotion, all the gods lauded Ambika, the supreme Shakti,
who had assumed the form of Mahalakshmi.”’
‘“On seeing that the worlds were agitated, those who were against devas
roused themselves and armoured and armed their soldiers with weapons.
Enraged, Mahisha rushed towards the sound. He saw Devi there, pervading
the three worlds with her radiance. Meanwhile, protected by Mahishasura,
crores of extremely valiant asuras assembled there, with their weapons
raised. They were Chikshura, Chamara, Udagra, Karala, Uddhata, Vashkala,
Tamra, Ugrasya, Ugravirya, Bidala, Andhaka, Durdhara, Durmukha,
Trinetra and Mahahanu. There were many other brave ones, accomplished
in fighting. Skilled in the use of shastras and astras, in that battle, they
fought against Devi. As that terrible battle went on, a long period of time
elapsed. Enraged, the large number of enemies hurled heaps of many kinds
of shastras and astras. As a result of Mahamaya’s powers, they were
instantly rendered futile. Devi struck the enemy, with Chikshura as the
foremost and hordes of others, with the club, arrows, spears, tridents and
battle axes. Mahishasura saw that his soldiers were being slaughtered by the
ganas who originated from Devi’s breath. He struck some with his hooves
and struck others on the chest with his horns. He repeatedly struck them
with his tail and his snout. When Devi’s ganas were killed in this way, the
lord of asuras rushed towards the lion, desiring to kill. At this, Devi became
angry. The immensely valiant one was also enraged and tore up the ground
with his hooves. He uprooted and flung mountains down with his horns and
roared. He whirled around large mountains and flung them with force. O
supreme amongst kings! They fell down from the sky onto the ground. The
clouds were struck by his horns and torn to shreds. Struck by his tail, the
ocean overflowed in every direction. When she saw that Mahishasura was
enraged, Ambika, who granted devas freedom from fear, thought about a
means to bring about his death. Ishvari raised her noose and flung it over
him. When Mahisha was bound, he gave up his form as a buffalo. Skilled in
the use of maya, he assumed the form of a lion and Ambika instantly
severed its head. He assumed the form of a man, with a sword in his hand.
As he stood there, holding a sword and a shield, Devi struck him with
arrows. He assumed the form of an elephant, which dragged the lion with
its trunk. With her large sword, Devi sliced off its trunk. At this, the
rakshasa again assumed his own form. He agitated the three worlds, with all
the mobile and immobile objects. Mahamaya Chandika, revered for her
valour, became angry at this. She repeatedly drank the liquor and with her
eyes rolling around, she laughed out aloud. Insolent because of his strength
and valour, the asura also roared. The asura uprooted mountains and hurled
them on her. She quickly struck them with her arrows and used her force to
reduce them to fragments. Because she was intoxicated with the varuni
liquor, her face was red, and her senses were heightened. Maheshani
addressed him in words that rumbled like thunder. Devi said, ‘O foolish
one! O one who has lost his wisdom! Why are you acting in this rash and
futile way? In the three worlds, there is no asura who can stand in front of
me.’ Saying this, Devi, who possesses every kind of art, leapt onto him. She
pressed down on his throat with her foot and struck him with the fierce
trident. Restrained by Devi’s valour, who was pressing down on his throat
with her foot, he could only half emerge from the mouth.1474 Though only
half of his body could emerge, the inferior one continued to fight. With a
large sword, she severed his head and it fell down on the ground. All his
followers uttered words of ‘Alas!’ from their mouths. Scared, they fled
from the field of battle, exclaiming, ‘Save us.’ Indra and all the other gods
praised Devi. The gandharvas sang and the dancers danced. O king! I have
thus told you about Mahalakshmi’s origin. With a serene mind, now hear
about Sarasvati’s origin.”’
OceanofPDF.com
Chapter 361-6(47) (Deaths of
Dhumralochana, Chanda, Munda
and Raktabija)
‘The rishi said, “The asura, Shumbha, and the powerful daitya, Nishumbha,
existed. Those two energetic brothers attacked the three worlds and the
mobile and immobile objects. Suffering from them, devas went to the
Himalayas and worshipped the mother of all beings, the one who grants
wishes. The devas said, ‘O Durga! O Maheshani! Victory to you. O one
who is loved by your relatives! Victory to you. O Shivaa, the cause of
protection in the three worlds! I bow down before you. I prostrate myself
before you. I prostrate myself before the one who bestows emancipation. I
prostrate myself before the supreme Amba. I prostrate myself before the
one who is the cause behind the creation, preservation and destruction of
the entire world. I prostrate myself before the one who assumes the form of
Kalika. I prostrate myself before the one who assumes the form of Tara. I
prostrate myself before the one who assumes the form of Chhinnamasta. I
prostrate myself before Shrividya. I prostrate myself before Bhuvaneshi. I
prostrate myself before the one who has the form of Bhairavi. I prostrate
myself before Bagalamukhi. I prostrate myself before Dhumavati. I bow
down. I prostrate myself before Tripurasundari. I prostrate myself before
Matangi. I bow down. I prostrate myself before Ajita. I prostrate myself
before Vijaya. I bow down. I prostrate myself before Jaya, Mangala and
Vilasini. I bow down. I prostrate myself before your form as the one who
milks. I prostrate myself before the one who is terrible in form. In my mind,
I prostrate myself before the one who has a form as Aparajita. I prostrate
myself before the one who has a form as Nitya. You protect those who seek
refuge. I prostrate myself before you. O Rudrani! I prostrate myself before
you. I prostrate myself before the one who can be known through Vedanta. I
prostrate myself before the one who is the paramatman. You are the leader
of an infinite number of universes. I prostrate myself before you. I bow
down.’ Praised by devas in this way, Gouri Shivaa, who grants boons, was
pleased. She spoke to all the gods. ‘Who is praising me?’ At this, Kumarika
manifested herself from Gouri’s body. While they looked on, she addressed
Shiva’s Shakti with great affection. ‘O mother! All the residents of heaven
have composed this stotram for me. They are suffering at the hands of the
two powerful daityas, Shumbha and Nishumbha.’ Since the destroyer of the
asura Shumbha directly emerged from the sheaths in the body, she is
praised under the name of Koushiki.1475 She is also addressed as
Ugratarika and Mahogratarika. Given the way she manifested herself, she is
known as Matangi1476 on earth. She addressed all devas, ‘Remain. Thre is
no need to be afraid. I will accomplish your task. I am independent and do
not need any support.’ Saying this, Devi vanished from the spot.”’
‘“Chanda and Munda, the two servants, saw her. They saw her beautiful
form, which brought pleasure to the eyes. They lost their senses and
deluded, fell down on the ground. When they regained their senses, they
went and told the king everything that had happened. ‘O king! We have
never seen such a beautiful woman earlier. She is on the beautiful slopes of
the Himalayas and is astride a lion. All the daughters of devas are serving
her, with their hands clasped together. Some massage her feet, others tend to
her hair. Some wash her hands, others apply collyrium to her eyes.
Someone holds a mirror in her hand and shows her the reflection. Another
gives her betel leaves, fragrant with cloves and cardamom. Another has
clasped her feet in her hands and is happily standing there. Someone
bedecks her with ornaments, another is doing the same with garments. Her
thighs are like the trunks of plantain trees. Her nose is like that of a parrot.
Her arms are like snakes or creepers. The anklets on her feet jingle and she
wears a beautiful girdle. A necklace of pearls dangles over her breasts. It is
fragrant with musk and excites desire. She has a mass of curly hair,
adorning her neck and throat. Devi wears an ornament in the shape of a
half-moon. She has earrings studded with gems. Her braided hair is
beautiful and possessing three eyes, she is large-eyed. She wears a garland
that does not decay and there are dazzling bangles on her hands. There are
golden and dazzling rings on her fingers. Gouri is clad in white garments
and is seated on a lotus. Saffron has been used to draw her tilaka and the
moon ornaments her forehead. Her radiance is like that of lightning and her
lofty breasts are covered in an extremely expensive chest-band.1477 Eight
of her upraised weapons hold excellent weapons. A woman as beautiful as
her does not exist among asuras, nagas, gandharvas, danavas, or anywhere
in the three worlds. It is only fit that someone as worthy as you1478 should
enjoy someone like her. O lord! All the women who are jewels have
become jewels in your inner quarters.’ The great asura heard the words
spoken by Chanda and Munda.”’
‘“He sent a messenger named Sugriva to her. ‘O messenger! Go to the
messenger covered with snow, where the beautiful lady is. State my words
to her and make efforts to bring her here.’ Having been commanded in this
way, Sugriva, supreme among danavas, went to the Himalayas and spoke to
Maheshvari Jagadamba. The messenger said, ‘O Devi! The daitya,
Shumbhasura, and his younger brother, Nishumbha, are famous in the three
worlds because of their great strength and valour. He has sent me as a
messenger to your presence. O Sureshani! Listen now to the words he has
spoken. “I have defeated Indra and the others in battles and have taken
away their jewels. When gods and others are given shares in sacrifices, I
myself enjoy the shares of devas. I think that you are a jewel among
women, stationed above all other jewels. Therefore, choose me or my
younger brother and enjoy the joy of love.”’ Thus, she heard Shumbha’s
words through what the messenger repeated. Mahamaya, loved by Bhutesha
like his own life, replied. Devi said, ‘O messenger! You have spoken the
truth. There is nothing false in what you have said. However, I took a
pledge earlier. Hear about it. I will be interested in accepting as a husband
whoever can defeat me in battle and whoever can destroy my insolence, not
anyone else. This is certain. Go and repeat my words to Shumbha and
Nishumbha. Let him then decide whatever is appropriate.’ Hearing Devi’s
words, the danava named Sugriva returned quickly and told the king in
detail what had happened.”’
‘“Hearing what the messenger had said, terrible in his rule, Shumbha
became angry and spoke to Dhumraksha,1479 the supreme and powerful
commander. ‘O Dhumraksha! There is some beautiful lady on the snow-
covered mountain. Go there quickly and bring her here. O supreme among
asuras! Bring her here. You need not be scared of carrying out this task. If
she desires to fight, make efforts to fight.’ The daitya known as
Dhumralochana was addressed in this way. He went to the Himalayas and
spoke to Bhuvaneshi, who was Uma’s portion. ‘Go to my master.
Otherwise, I will have to kill you. O one with the beautiful buttocks! There
are sixty thousand asuras with me.’ Devi replied, ‘O brave one! You have
been sent by the king of the daityas. If you kill me, what can I possibly do?
But I think that it is impossible for me to go without fighting first.’ Thus
addressed, danava Dhumralochana rushed towards her. However, uttering
the sound of humkara, Maheshvari burnt him down. Since then, Devi has
been known as Dhumavati on earth. When her own devotees worship her in
this way, she destroys large numbers of enemies. When Dhumraksha was
killed, her infuriated mount chewed up all the large number of his
followers. The remainder fled. Hearing that the daitya had been killed by
Devi, the powerful Shumbha became extremely angry and bit his lips. One
by one, he sent the asuras Chanda, Munda and Raktabija. Commanded in
this way, the daityas went to the place where Ambika was stationed.
Bhagavati was astride the lion and possessed anima and the other powers.
The bulls among danavas saw her radiant form, illuminating the directions.
‘O Devi! Make efforts to go to Shumbha and Nishumbha. Otherwise, we
will kill you, your ganas and your mount. O beautiful lady! As your
husband, choose the one whom the guardians of the worlds praise. You will
then obtain a great joy that it is extremely rare for even devas to get.’
Addressed in this way, Parameshvari Amba smiled. Devi spoke these
truthful words, words that were full of jest. Devi said, ‘Mahesha Sadashiva
is without a second. He is the supreme brahman. Even the Vedas do not
know about his nature. What need be said of Vishnu and others? I am his
subtle Prakriti. How can I accept anyone else as a husband? Even when she
is full of desire, a lioness never chooses a jackal. A female elephant does
not choose an ass. Nor does a leopardess choose a hare. O daityas! Your
words are futile. You are being controlled by the serpent that is death. Leave
for Patala. Otherwise, if you have the capacity, fight.’ Hearing words that
caused anger, they conversed with each other. ‘Our minds know that you
are a woman. Therefore, we will not kill you. But if your mind still wishes
to fight, be ready with your lion.’ As they conversed, the clash started. In
that battle, both sides rained down showers of sharp arrows. Though
Parameshvari fought with them, she was toying with them and killed
Chanda, Munda and Raktabija, the great asura. Their minds were full of
enmity towards the gods. Nevertheless, at the end, they obtained a world
that only her followers go to.”’1480
Chapter 362-6(48) (Manifestation
of Sarasvati)
‘The king asked, “O illustrious one! O brahmana! On hearing that
Dhumraksha, Chanda, Munda and the asura Raktabija had been killed by
Devi, what did Shumbha, the afflicter of the gods, do? Please tell me that
now. I want to hear about the conduct of the origin of the universe, an
account that destroys sins.”’
‘The rishi replied, “The king’s valour was impossible to withstand. The
great asura heard that the supreme daityas had been killed. He commanded
his own unassailable followers, who loved to fight and were over-joyed the
moment a battle was mentioned. ‘Following my instructions and wishing to
be victorious, the powerful ones, born in the lineage of Kalaka, have
assembled. The Kalakeya asuras, the Mouryyas and the Dourhridas are also
here. There are others too. Let them advance quickly.’ Destined for hell, the
daityas Shumbha and Nishumbha issued this command and mounted their
chariots. Those strong ones advanced, like a storm of locusts ascending up a
mountain, headed towards destruction. Mridangas, mardalas, bheris,
dindimas, jharjharas and anakas1481 were sounded in the field of battle.
Those who loved to fight were delighted. Those who did not love to fight,
fled. Covering themselves with armour, the soldiers arrived in the field of
battle, like embodied forms of sin. Seizing shastras and astras and wishing
to be victorious, they challenged each other about the battle. There were
those astride elephants and those astride horses. Other asuras were astride
chariots. They glanced at those on their own side and those on the side of
the enemy. In the company of the lord of asuras, they rejoiced at the
prospect of battle. Repeated sounds were made by shataghnis, making the
gods tremble. A great darkness shrouded the sky, and the path of the sun’s
chariot could no longer be seen. Desiring victory, crores of foot soldiers
advanced. Other asuras were on chariots, horses and elephants. Crores of
them advanced, rejoicing. The intoxicated elephants were like dark
mountains, adding the large sounds of their trumpeting to the sound of
battle. The camels were like smaller mountains and as they advanced, they
made croaking sounds from their throats. The horses, originating in lofty
lands, neighed. There were large ornaments around their necks, and they
knew how to tread. Some placed their feet on the heads of elephants. Others
seemed to fly through the sky.”’
‘“Seeing that the enemy’s army was advancing, Ambika strung her bow.
She sounded her bell, causing distress among the enemy. The lion shook its
manes and roared. Nishumbha saw Shivaa standing on the snow-covered
mountain, with beautiful ornaments and weapons. He was discriminating
about the sentiments of beautiful ladies and addressed her in extremely
sweet words. ‘Your body is beautiful. If the petal of a malati flower is flung
on you, it may cause you pain. O Maheshi! Why do you wish to engage in
this terrible war? For a body like this, this is not an agreeable task.’ Having
uttered these words, the great asura was silent and Chandika spoke to him.
‘O asura! O foolish one! Why are you speaking in vain? Fight, or go to the
abode of the nagas.’ The great and powerful warrior became angry at this.
In the battle, he rained down a wonderful shower of arrows. They covered
the field of battle, like water descending from thick clouds when monsoon
arrives. Intoxicated, he fought with sharp arrows, tridents, battle axes,
javelins, clubs, bows, catapults, lances, arrows known as kshurapras and
large swords. So did his companions. In the battle, the foreheads of gigantic
elephants were shattered. They ran here and there, resembling dark clouds.
Here and there, Shumbha and Nishumbha’s white banners fluttered,
resembling flocks of white cranes. In the battle, Kalika shattered the bodies
of the daityas, as if they were fish. The heads of a large number of terrible
horses belonging to the enemy were severed. The enemy of deer1482
devoured the remaining asuras. A river of blood started to flow and heaps
of many who were dead floated in this river. The hair on the heads of
soldiers was like moss. Their upper garments resembled the white froth in
the river. Horse-riders fought with horse-riders. Those who were astride
elephants advanced against those who were atop elephants. Those on
chariots fought against lords of charioteers. Infantry clashed against
infantry. There were many such duels against equals.”’
‘“Nishumbha thought in his mind. ‘A terrible time has arrived now. A poor
person can become extremely rich. When destiny becomes adverse, an
extremely wealthy person can become poor. A dumb person can develop
heightened intelligence. An intelligent person may become dumb. A cruel
person can be greatly revered. The immensely strong can be defeated in
battles. Those who are weak can triumph in the field of battle. For any
embodied being, victory or defeat naturally depends on Parameshvara’s
will. No one can live while transgressing destiny—Maheshvara, the one
born from the lotus, or Rama’s husband. It is not praiseworthy for heroes to
advance to a field of battle and then flee. My heart does not approve of this.
But with my entire army destroyed, how can I triumph in this battle? She
has no doubt come here to accomplish the task of the gods and to obstruct
the army of the daityas. She is supreme Prakriti, ancient in form. She is
Shivaa. She can never be an ordinary woman. For those who love the taste
of war, it has been chanted that it is not praiseworthy and recommended to
be killed by a woman. However, if I withdrew from the battle, in front of
the king of asuras,1483 how will I show my face?’ Seated on his chariot, in
the midst of the great battle, the great warrior thought in this way. He then
urged his charioteer to quickly drive the chariot to the place where the
young Uma, Maheshvara’s beloved and desired by celestial women, was
present. He said, ‘O Maheshi! What do we gain if a large number of
mercenary soldiers are slain? If you so desire, let there be a duel between
us. Both of us are skilled and armoured and ready for battle.’ Koushiki
looked towards Kali and said, ‘These two have been seized by an evil
planet. Destiny urges towards good and wicked action and when hardship is
imminent, the mind follows a contrary direction.’ At this, Nishumbha struck
both Chandika and Kalika with thousands of arrows. With her own shower
of arrows, Shivaa shattered the arrows released by the asura into thousands
of fragments. Raising his flaming sword and shield, he struck the one who
roars1484 on the head. Like a woodcutter uses an axe to cut down a tree,
Ambika used her large sword to sever his sword. With his sword broken, he
tried to strike Ambika in the chest with a sharp arrow, but she sliced that
down too. He next hurled a trident towards her chest. But she struck it with
her chest and shattered it into fragments. The asura was headed towards his
death. Therefore, the great warrior again seized a club and rushed towards
Amba. Using her sharp trident, she shattered it. He seized another club and
shattered her trident. At this, Ambika struck Nishumbha with sharp arrows
whetted on stone. These arrows resembled terrible serpents and were
worthy of sucking up the blood of those who hated the gods. Slain by the
arrows, the hateful one was brought down on the ground.”’
‘“His younger brother was revered for his strength. When he was brought
down, the lord of asuras was filled with rage. He possessed eight arms and
was astride his chariot. He arrived at the spot where Mahesha’s beloved
was. She blew on the conch shell named Arindama1485 and twanged her
bow, making a sound that was impossible to tolerate. The lion shook its
mane and roared, and the sky echoed with these three sounds. Jagadambika
laughed out loud and this terrified all the enemies of the gods. The gods
uttered words of ‘Victory’ and told Ambika to remain steady in the battle.
The king of daityas released a large javelin that issued blazing flames, but
she destroyed this with a flaming torch. Shivaa shattered Shumbha’s arrows
and he also shattered the arrows shot by Shivaa into thousands of
fragments. Chandika hurled her trident and the giant asura fell down,
senseless, like a mountain whose wings had been sliced off by Hari.1486
The firmament, the earth and the ocean trembled. The immensely strong
one ignored the pain caused by the trident. Creating ten thousand arms, he
struck Kalika, Maheshvari and the lion with his destructive chakra. In her
pastimes, she used the trident to shatter the chakra and struck the asura. In
this way, both of them reached the supreme destination, having come by
their deaths through Shivaa’s lotus hands, which purify the universe. When
the immensely valiant Nishumba and Shumbha, terrible in valour, were
killed, all the daityas entered Bali’s abode.1487 Kali’s lion devoured other
enemies of the immortals. There were others who were terrified and fled in
the ten directions. The rivers flowed along many paths, filled with clear
water. The wind that blew was pleasant to the touch and the sky became
sparkling. Devas and brahmarshis started sacrifices again. The great Indra
and all the other residents of heaven were delighted. O lord! This account
about Uma is supremely pure and sacred and is about the death of the king
of daityas. If he constantly reads it, full of devotion, he enjoys all the
objects of pleasure that are difficult for even gods to obtain. Through
Mahamaya’s favours, in the world hereafter, he obtains Uma’s abode. This
was the way, Devi, the destroyer of Shumbha asura, manifested herself. O
king! She is spoken of as Sarasvati, directly manifested as Uma’s portion.”’
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Chapter 362-6(49) (Uma’s
Manifestation)
The sages said, ‘O Suta! O supreme among those who know the meanings
of everything! Please tell us about the avatara of Uma Bhuvaneshi, from
whom, Sarasvati originated. She is chanted about as the supreme brahman,
the original Prakriti and Ishvari. She has forms and she doesn’t have forms.
She is Sati, who provides eternal bliss.’
Suta said, ‘O ascetics! Listen lovingly to her supreme and great account. As
soon as a man possesses vijnana about this, he proceeds to the supreme
destination. Once, there was a battle between devas and danavas. As a result
of Mahamaya’s powers, the immortals were victorious. Howevever, the
immortals were overwhelmed with self-praise. “We are blessed. What will
the asuras do to us? We are blessed. On beholding our extremely intolerable
powers, they were terrified and have run away to the world of the nagas,
screaming, ‘Run. Leave.’ How wonderful is our strength. How wonderful is
our energy. We have destroyed the lineage of the daityas. How wonderful is
our good fortune.” This is what all of them thought and this is how they
described themselves. At this, a mysterious mass of energy descended, the
likes of which had never been seen before. On seeing this, the gods were
amazed. With choking throats, they exclaimed, “What is this? What is
this?” They did not know that the supreme Shyama wished to destroy their
pride.’
‘The leader of devas instructed devas, “Go and examine this. Determine its
real nature.” Sent by Indra of the gods, Vayu approached the energy. He
asked, “Who are you?” The energy addressed him in identical words. Thus
asked by that superior and great mass of energy, in his pride, he replied, “I
am Vayu, the breath of life in the universe. Like warp and weft, I am woven
into everything in the universe, mobile and immobile. I support everything.
I move the entire universe.” At this, the great energy said, “O Vayu! If you
are capable of moving, move this blade of grass. According to your wishes,
move it.” The one who goes everywhere made every kind of effort. But he
was unable to move it from its position and was ashamed. Silent, Vayu
returned to Indra’s assembly hall. He narrated the account about how he had
been shamed. “I think that the views of all of us that we are the lords of
everything is false. We are incapable of doing anything. We are inferior.”
The Maruts and all the gods were sent, but they couldn’t find out anything
either. At this, Indra went himself. On seeing that Indra was coming, the
intolerable mass of energy vanished instantly, and Vasava was amazed. He
said, “I seek refuge in the one who displays such conduct.” The one with
one thousand eyes repeatedly thought this. Devi’s form is that of
compassion, without any deceit. It was navami in shukla paksha in the
month of Chaitra. The sun was at the midpoint of the day. To show them her
favours and to take away their pride, Shiva’s beloved, whose form is
sacchidananda, manifested herself at the spot. She was radiant amidst that
mass of energy and her resplendence illuminated the directions. She made
all the gods understand and said, “It is evident that I am the brahman.” Two
of her hands were in abhaya mudra and varada mudra.1488 The other two
held a noose and a goad. She was beautiful, with the pride of blooming
youth. She was being served by the shruti texts. She was attired in red
garments, with red garlands and unguents. Her radiance was like that of one
crore Kandarpas. Her radiance was like that of one crore moons. Mahamaya
is in all atmans. She is the witness inside all beings and the supreme
brahman is her form. She spoke.’
‘Uma said, “Brahma, the one who causes affliction to the enemies of the
gods1489 and Ishvara, the destroyer of Tripura, do not display their pride in
front of me. What need be said of other gods? I am the supreme brahman. I
am the supreme radiance. My form is Pranava, without any duality. I am
everything. There is nothing other than me. I possess forms and I do not
possess forms. All the tattvas are my forms. My qualities are not subject to
debate. I am eternal and cause and effect are my forms. Sometimes, I
assume the form of a woman. Sometimes, I assume the form of a man.
Sometimes, I assume the form of both. I am Ishvari, who assumes all forms.
I am Virinchi, the creator. I am Achyuta, the preserver. I am Rudra, the
destroyer. I am the one who deludes the entire universe. I am all the Shaktis
—Kalika, Kamala1490 and Vani1491 being the foremost. All of them
originate as my portions. Therefore, all of them are my parts. It is because
of my powers that all of you defeated Diti’s sons. Without knowing me, you
prided yourselves on being the lords of everything in vain. A magician
makes a wooden puppet dance. Like that, I, Ishvari, make all beings dance.
Scared of me, the wind blows. Scared of me, the fire devours everything.
Scared of me, the guardians of the worlds carry out their respective tasks. I
am self-ruling. In my pastimes, I sometimes make the group of devas
triumph, and sometimes, I make Diti’s sons victorious. The shruti texts
describe my form as the indestructible supreme destination, beyond maya
and greater than the greatest. It is said that I possess two forms, saguna and
nirguna. One is based on maya, the other is independent of it. O devas!
Knowing my nature to be this, cast aside your pride. Full of love, worship
me, the eternal Prakriti.”’
Suta continued, ‘The gods heard Devi’s words, which were full of
compassion. Full of devotion, they bent their shoulders down and praised
Parameshani. “O Jagadishani! Please pardon us. O Parameshvari! Be
pleased. O mother! Please show us your pity and let us not suffer from pride
again.” Since then, devas controlled themselves and gave up their pride.
Following the norms, the gods worshipped Uma, as had been the case
earlier. O brahmanas! I have thus described Uma’s manifestation to you. As
soon as one hears about it, one reaches the supreme destination.’
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Chapter 363-6(50) (Shatakshi
Avatara)
The sages said, ‘All of us wish to hear about Durga’s account every day. O
immensely wise one! Please describe another wonderful account to us. We
hear many words emerge from your lotus mouth and they are like nectar. O
Suta! O supreme among those who know every kind of meaning! Our
minds are still not satisfied.’
Suta replied, ‘Ruru had an extremely strong son, named Durgama. As a
result of Brahma granting him a boon, he obtained the four shruti texts. This
strength cannot be defeated, even by devas. Therefore, he brought about
many hardships on the surface of the earth and made devas tremble in
heaven. When Vedas were destroyed, all the rites were also destroyed.
Brahmanas and gods became wicked in conduct. There were no donations
or fierce austerities. There were no sacrifices or oblations. There was
drought on earth, lasting for one hundred years. People were miserable and
there were great lamentations in the three worlds. Everyone suffered
severely from hunger and thirst. Rivers, oceans, tanks, wells and ponds
were devoid of water. All the trees and plants dried up. On seeing this great
misery and mental dejection among the subjects, the gods went and sought
refuge with Yogamaya Maheshvari. The devas said, “Please save us. O
Mahamaya! Please save us. All the subjects are your own. Please withdraw
your rage. Otherwise, the worlds will be destroyed. O ocean of compassion!
O friend of the distressed! There are accounts of your having killed the
immensely strong daityas Shumbha and Nishumbha, Dhumraksha, Chanda,
Munda, the immensely strong Raktabija, the daityas Madhu and Kaitabha
and Mahishasura. Therefore, slay him too. Children cause offences at every
step. In this world, other than a mother, who tolerates those? Whenever
hardships have been caused to devas and brahmanas, you have swiftly
assumed avataras to bring happiness to people.” Full of compassion, she
heard their words of dejection. She immediately showed them her form,
with innumerable eyes. Her pleasant face was like a lotus and in her four
hands she held a bow, an arrow, a lotus and many kinds of roots and fruits.
Seeing that the subjects were tormented, her eyes filled with tears of
compassion, and she wept for nine days and nine nights. The tears she shed
took the form of thousands of streams of water. This satisfied the worlds
and all the herbs. The rivers and the oceans were filled with fathomless
water. Vegetables, roots and fruits started to grow on the surface of the earth
again. She distributed the beautiful fruits that were in her hands. She gave
beautiful grass to the cattle, to everyone as he deserved. All the devas,
brahmanas and humans were satisfied.’
‘Devi asked, “What else should I do?” The assembled devas replied, “All
the people have been satisfied by you. Please show us your compassion and
give us back the Vedas. They have been taken away by Durgama.”
Agreeing to this, she told them, “Return to your own abodes. Within a short
period of time, I will return the Vedas.” The delighted devas prostrated
themselves before the origin of the universe, who possessed eyes that were
like blooming lotuses. They then returned to their own respective
residences. A tumultuous sound originated in heaven and the firmament.
Hearing this, Ruru’s son immediately laid siege to the city1492 from every
side. In every direction, Shivaa created a circle of protection, made out of
energy. This was for the protection of the devas and she herself remained
outside it. A battle ensued between Devi and the daitya. Many sharp arrows
were released in that clash, piercing their respective armours. Meanwhile,
ten Mahavidyas, bearing weapons, emerged from her beautiful body. They
were Kali, Tara, Chhinnamasta, Shrividya, Bhuvaneshvari, Bhairavi,
Bagala, Dhumra, Shrimati-Tripurasundari and Matangi. Innumerable
Matrikas originated, divine in form. All of them wore the crescent moon on
their foreheads and all of them possessed complexions that were like
lightning. A terrible battle ensued between the large number of Matrikas
and the followers of Ruru’s son. Those on the side of Ruru’s son,
numbering one hundred akshouhinis,1493 were killed. Using her sharp
trident, she killed the daitya Durgama. He fell down on the surface of the
earth, like a tree with its root dug out. In this way, having killed the daitya
named Durgama, Ishvari got back the four Vedas and gave them to the
devas. The devas said, “O Ambika! For our sake, you assumed a form with
innumerable eyes. Therefore, sages will praise you under the name of
Shatakshi.1494 When vegetables died in the world, you revived them from
your own body. Therefore, you will be famous under the name of
Shakambhari.1495 O Shivaa! O Bhagavati! O Bhadra! Since you killed the
great daitya known as Durgama, men will refer to you as Durga. O
Yoganidra! I prostrate myself before you. O immensely strong one! I
prostrate myself before you. O one who bestows jnana! I prostrate myself
before you. O mother of the universe! I prostrate myself before you. I bow
down before you. O Parameshvari! You can be understood through the
words, ‘tat tvam asi’.1496 You are the leader of infinite crores of universes.
I prostrate myself before you. I bow down. You cannot be accessed through
thoughts, words or deeds. The sun and the moon are your eyes. O mother!
We do not know your powers and we are incapable of praising you. Barring
the mother, Sureshani Shatakshi, on seeing those like us, who else will
show pity? You should act so that we do not suffer any impediments in the
three worlds. You should make efforts to destroy our enemies.” Devi
replied, “Cows quickly run around when they see their calves are anxious.
In that way, I, Sati, also run around when I see that you are anxious. I look
on you as my children. If I do not see you, an instant seems to me to be like
a yuga. I will even give up my life for you. Since you possess devotion
towards me, you should not worry about anything. Be steady. I will destroy
your calamities, as if they are my own. Just as I have killed daityas in the
past, I will kill asuras. There should be no doubt about this. This is the truth.
I am speaking the truth. Shumbha and Nishumbha will be born again as
daityas. I will be born as Yashomayi, the daughter of Nanda’s wife,
Yashoda. I will be born through the womb in a family of gopas. I will kill
those two daityas and will be known as Nandaja.1497 Assuming the form
of a bee, I will kill Aruna.1498 Therefore, men on earth will chant of me as
Bhramari. I will assume a terrible form and destroy rakshasas. Therefore, I
will be famous under the name of Bhima Devi.1499 Whenever asuras
create obstructions on earth, there is no doubt that I will assume an avatara
and bring about welfare.” It is held that the Devis known as Shatakshi,
Shakambhari and Durga are the same. All three are identical. There is no
divinity who is equal to Shatakshi in compassion. When she saw that the
subjects were tormented, Maheshvari wept for nine days.’
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Chapter 364-6(51) (Nature of Kriya
Yoga)
The sages said, ‘O Vyasa’s disciple! O immensely fortunate one! O Suta! O
supreme among those who know the Puranas! We wish to hear some other
account about Isha. What is the excellent nature of kriya yoga for Uma
Jagadamba? Sanatkumara spoke about it to the great-souled Vyasa.’
Suta replied, ‘O great-souled ones! You are blessed. You are devoted to
Devi and firm in your vratas. Listen lovingly to a supreme and secret
mystery about the supreme Shakti.’
‘Vyasa asked, “O Sanatkumara! O omniscient one! O Brahma’s son! O
immensely intelligent one! I wish to hear about the extremely wonderful
kriya yoga undertaken for Uma. What are its attributes? What fruits are
obtained by pursuing it? Please tell me everything about what pleases the
supreme Amba.”’
‘Sanatkumara replied, “O Dvaipayana! You have asked about a secret. O
immensely intelligent one! Nevertheless, listen. I will describe everything
to you. In pursuing objects of pleasure and emancipation, three paths to the
illustrious mother have been spoken about—jnana yoga, kriya yoga and
bhakti yoga. Jnana yoga involves union between the consciousness and the
paramatman. Union with external objects is spoken of as kriya yoga. Bhakti
yoga is described as single-mindedly offering up one’s atman to Devi. Of
the three kinds of yoga, I will speak to you about kriya yoga. Bhakti results
from karma. Jnana results from bhakti. Mukti results from jnana. This is the
determination of the sacred texts. O supreme among sages! The primary
reason for emancipation is yoga. In pursuing yoga, kriya yoga is the
supreme sadhana. Prakriti is known as maya and the one who exerts the
maya is the eternal brahman. Knowing that the two are one, a person is
freed from the bonds of worldly existence. O Kaleya! Hear about the
auspicious fruits obtained by those who fashion Devi’s temple, out of stone,
wood or mud. Great fruits are obtained by those who follow yoga every
day. Those fruits are obtained by a person who constructs Devi’s temple.
With dharma in his atman, if a person constructs the illustrious mother’s
abode, he saves one thousand of the ancestors in his lineage and one
thousand descendants who follow. As soon as a person starts to construct
the illustrious mother’s temple, the sins accumulated across crores of births,
slight or many, are destroyed. Ganga and Shona are most important among
all rivers; among those that forgive, the earth is the most important; among
entities that are deep, the ocean is the most important; and among all the
planets, the sun is distinguished. Like that among all devas, the illustrious
and supreme Amba is distinguished. If a person establishes a residence for
the one who is the most important among all devas, he establishes himself
in every birth. Varanasi, Kurukshetra, Prayaga, Pushkara, the banks of
Ganga, the shores of the ocean, Naimisha, Amarakantaka, Shriparvata, the
extremely sacred Gokarna, Jnanaparvata, Mathura, Ayodhya and Dvaravati
are sacred regions. Here and there, there are other spots too. If a person
constructs the mother’s residence in any of these places, he is freed from the
bonds of worldly existence. For as many years as the laid down bricks last,
he obtains greatness in Manidvipa for that number of years multiplied by
one thousand.”’
‘“If a person constructs Uma’s image marked with all the auspicious signs,
it is certain that in the world hereafter, he has no reason for fear. If a mortal
person instates Devi’s image at the time of an auspicious season, planets
and stars, through Yogamaya’s favours, he becomes successful in his
objectives. If a person instates Devi’s auspicious image, he saves
generations in his lineage, past and future, and enables them to cross over.
O bull among sages! Good merits are obtained from establishing the three
worlds. If a person instates Shri Devi, the good merits obtained are one
crore times more. There are good merits obtained by instating Devi in the
centre and four devas on four sides1500 and it is impossible to count these
good merits. There are fruits obtained by chanting Vishnu’s name one crore
times during a solar or a lunar eclipse. If japa is performed with Shiva’s
name, the fruits obtained are one crore times more. If one performs japa
with the name of Shri Devi, the fruits obtained are one crore times that. If a
person establishes Devi, the mother of the universe and in whom the three
are established,1501 through Devi’s favours, he accumulates good merits.
As a result of the illustrious mother’s compassion, there is nothing that is
impossible for him to achieve. His sons and grandsons prosper, and all his
sins are destroyed. Even if a person mentally desires to instate an excellent
image, he proceeds to Uma’s world, difficult for the sages to reach. If a
person sees it being made and thinks in his mind, ‘If I possess the wealth, I
will also do this,’ there is no doubt that his lineage instantly obtains heaven.
As a result of Mahamaya’s powers, nothing in the three worlds is
impossible to obtain. Those who seek refuge with the illustrious and
supreme Amba, the mother of the universe, aren’t ordinary mortals. They
should be thought of as the ganas of Devi herself.”’
‘“While they are walking, sleeping or standing, those who utter the two
aksharas1502 in the name of ‘Uma’ day and night, become Shivaa’s ganas.
In nitya or naimittika rites, those who worship the supreme Shivaa with
flowers, incense and lamps, go to Uma’s abode. Those who constantly clean
and smear Devi’s altar with cow dung or mud, go to Uma’s abode. If a
person constructs an excellent and beautiful temple for Devi, the universal
mother pronounces benedictions over his family. Night and day, the
illustrious mother says, ‘May those who love me and are mine, live for one
hundred years. Let them not suffer from any calamity.’ There are men who
have constructed auspicious images of Mahadevi Uma. When their
lifespans as humans was over, they obtained greatness in Manidvipa. If a
sadhaka instates Mahamaya’s image and worships it properly, he obtains
everything that he wishes for. If a person establishes the illustrious mother’s
excellent image and bathes it with ghee and honey, who is capable of
enumerating the fruits he obtains? Parameshvari must be bathed with water
made fragrant with sandalwood, aloe, camphor, muskroot and nut grass, or
with milk that has come from cows with a single colour. The excellent
offering that is rendered must have eighteen articles as components—
incense and the others.1503 Devi’s niranjana should be performed with
wicks soaked in ghee or camphor. On the fifth, eighth and ninth tithis in
krishna paksha, or at the time of adversity, the mother of the universe must
be specially worshipped with fragrances and flowers. Janani sukta, Shri
sukta or Devi sukta should be read,1504 or one should silently pronounce
the mantra. It should be known that all flowers bring pleasure to Devi. But
vishnukranta and tulasi1505 are to be avoided and lotuses are special. If a
person offers flowers made out of gold or silver to Devi, he goes to a
supreme destination, where crores of siddhas reside. At the end of the
worship, one should always seek forgiveness for any transgressions that
have been committed. ‘O Parameshani! O one who brings bliss to the
universe! Be pleased.’ Full of devotion towards Devi, one should use this
mantra to utter words of praise. One should perform dhyana on her seated
astride a lion, with the hands in varada and abhaya mudra. When one
meditates on Maheshani in this form, she grants devotees the desired fruits.
The naivedya should be devised with many kinds of ripe fruit. If a man
partakes of the naivedya offered to Shambhu’s Shakti, the paramatman, he
is cleansed of all his dirt and becomes sparkling.”’
‘“If a person observes Bhavani’s vrata on tritiya in shukla paksha in the
month of Chaitra, he is freed from the bonds of a worldly existence and
obtains the supreme destination. A learned person will perform the
dola1506 festivities on that tritiya and worship Uma, the mother of the
universe, and Shankara together. Flowers, kumkuma, garments, camphor,
aloe, sandalwood, incense, lamps, naivedya and fragrances must be used.
Along with Shiva, Devi Mahamaya Maheshvari Shri Gouri will be swung
on the swing. She is the one who ensures everything that is beneficial. If a
person follows niyamas and performs the dola vrata every year, Shivaa
bestows everything desired on him. Tritiya in shukla paksha in the month of
Madhava1507 is known as akshaya tritiya. On that day, one must attentively
observe Jagadamba’s vrata. Gouri and Shankara must be worshipped with
mallika, malati, champa, japa and bandhuka flowers and lotuses.1508 If this
is done, he cleanses sins committed in thoughts, words and deeds, across
crores of births. With these destroyed, he can pursue the four objectives of
human existence. If a person observes Maheshvari’s vrata on tritiya in
shukla paksha in the month of Jyeshtha and worships her, full of great
delight, there is nothing that he cannot accomplish. The chariot festival is
observed on tritiya in shukla paksha in the month of Ashadha and this is
loved by Devi a lot. Therefore, according to wealth, one must perform this.
Know that the chariot is the earth and that the wheels of the chariot are the
sun and the moon. The horses are known to be the Vedas and the one born
from the lotus is the charioteer. The chariot will be studded with many
kinds of jewels and will be adorned with garlands of flowers. Visualizing
the chariot in this way, Shivaa must be instated in it. An intelligent person
must think of the supreme Ambika seated in the centre of the chariot,
surveying the world, so as to protect the world. As the chariot moves, he
should utter words of ‘Victory’. To the sounds of many kinds of musical
instruments, he must satisfy her with the words, ‘O Devi! O one who is
affectionate towards those who are distressed! Please save those who have
sought refuge with you.’ The chariot must be taken to the boundary, and she
must be worshipped there, on the chariot, with many hymns.1509 After
praising her, the chariot will be brought back to one’s own abode.
Prostrating oneself one hundred times, one must pray to Jagadambika. If a
learned person performs this worship, vrata and the festival with the chariot,
he enjoys all the objects of pleasure in this world. At the end, he obtains a
destination with Devi.”’
‘“If a person follows the norms and observes Amba’s vrata, worshipping
her on tritiya in shukla paksha in the months of Shravana or Bhadra, he
rejoices with his sons and grandsons and obtains wealth and offspring. At
the end, he goes to Uma’s world, which is above all other worlds. In shukla
paksha in the month of Ashvina, if one observes the vrata of navaratra, he is
successful in everything he attempts and accomplishes his desires. There is
no doubt about this. Ishvara, Chaturasya, Panchasya, Shadasya or anyone
else is incapable of describing the power of navaratra vrata.1510 O supreme
among sages! Suratha, Viratha’s son, lost his kingdom. But after performing
the navaratra vrata, the king got his kingdom back. Through the powers of
this, the intelligent Sudarshana, the king of Ayodhya and Dhruvasandhi’s
son, got his lost kingdom back.1511 Samadhi performed this king of vratas
and worshipping Maheshvari, was freed from the bonds of samsara and
obtained emancipation. Shivaa constantly fulfils all the wishes of a man
who follows the norms and worships Devi on tritiya, panchami, ashtami,
navami or chaturdashi in shukla paksha in the month of Ashvina. If a
person observes the vrata on tritiya in shukla paksha in the months of
Kartika, Margashirsha, Pousha, Magha or Phalguna1512 and worships
Devi, who brings all that is auspicious, with karavira1513 and other red
flowers and fragrances, he obtains all that is auspicious. For good fortune,
this great vrata must always be observed by women. Men must observe it
for learning, wealth and sons. There are other vratas, like that for Uma and
Maheshvara. These bring pleasure to Devi and her devotees, who desire
emancipation, must observe these. This Samhita is extremely sacred and
enhances devotion towards Shiva. It is full of many accounts. For those
who control themselves and devoutly read it, or have it read, Shivaa
bestows objects of pleasure and emancipation. Those who read it, or have it
read, proceed to the supreme destination. Written in beautiful letters, if it is
kept in a person’s house, and if he worships it in the proper way, he obtains
everything that he wishes for. He never suffers fear from bhutas, pishachas
and others who are evil. There is no doubt that he obtains sons, grandsons
and prosperity. Therefore, this extremely sacred and beautiful Samhita must
always be read and heard by those who desire devotion towards Shiva.”’
This ends Uma Samhita.
OceanofPDF.com
Chapter 366-7(1) (Conversation
between Vyasa and the Sages)
‘I prostrate myself before Shiva, along with Amba, his ganas and his sons. I
bow down before the lord of Pradhana and Purusha, the cause behind
creation, preservation and destruction.’
The rishis said, ‘We have heard the beautiful Uma Samhita, with its many
accounts. Please narrate to us Kailasa Samhita, which enhances Shiva’s
tattvas.’
Vyasa replied, ‘O sons! Listen happily to the divine Samhita known as
Kailasa, full of Shiva’s supreme tattvas. Out of my affection towards you, I
will narrate it. Earlier, extremely energetic sages tormented themselves
through austerities on Himalaya’s summit. Having made a pledge, they
wished to go to Varanasi. Therefore, they controlled themselves, left the
mountain and reached Kashi. They visited Manikarnika and bathed there.
Having bathed there, they offered oblations to devas, Jahnavi and others.
After the bath, the lords among sages went and visited Vishvesha, lord of
the three divinities. They bowed down and full of great devotion,
worshipped him. Accomplished in the Vedas, they praised him with
Shatarudra and other hymns.1514 They thought, “All of us are blessed and
have accomplished our objectives.” Because they were always devoted to
Shiva, Shiva was pleased, and all their wishes were met. At that time, Suta
wished to visit Panchakrosha1515 and went there. Seeing him, they were
delighted and worshipped him. He worshipped Vishveshvara, who is
directly lord of devas and Uma’s husband. Having prostrated himself, along
with them, he entered Muktimandapa.1516 The great-souled Suta, supreme
among those who knew the Puranas, seated himself there. All the sages
honoured him with arghya and other things. Pleased in his mind, Suta
glanced at the sages, who were excellent in their vows. He asked about their
welfare, and they also asked about his welfare. Understanding that his mind
was pleased, the lords among sages, who wished to know the meaning of
Pranava, asked him related questions.’
‘The sages said, “O Vyasa’s disciple! O immensely fortunate one! O Suta!
O supreme among those who know the Puranas! You are Shiva’s devotee,
and you are blessed. You are an ocean of every kind of vijnana. The
illustrious Vyasa, everyone’s guru, has instated you as the guru of all those
who know the Puranas. Therefore, knowledge about the Puranas is
engraved in your heart. Indeed, the Puranas speak about the meaning of all
the Vedas. The Vedas originate from Pranava and Pranava means
Maheshvara. Therefore, you are Maheshvara’s place. The one who should
be meditated upon is established in you. The nectar that issues from your
lotus mouth is full of amrita, with the meaning of Pranava. Drinking this,
we will lose our anxieties. O immensely intelligent one! In particular, we
have no guru other than you. Out of great compassion towards us, please
tell us about Mahesha’s supreme nature.”’
‘Hearing their words, the intelligent Suta, loved by Vyasa, prostrated
himself before Ganesha; the one with six faces; Mahesha himself;
Maheshvari; Nandisha, the divinity who is Shilada’s son and Suyasha’s
husband; Sanatkumara and Vyasa. He spoke.’
‘Suta said, “This is praiseworthy. O immensely fortunate ones! This must
be lauded. O sages who have diminished your sins! Your minds are firm.
This is impossible for evildoers to achieve. My guru, Parashara’s son,
instructed the sages who resided in Naimisharanya about this. O bulls
among sages! I will tell you about that. As soon as they hear about it, men
develop devotion towards Shiva. Full of great joy, you should listen to this
attentively. Earlier, in Svarochisha manvantara, rishis who were firm in
their vows performed austerities in Naimisharanya, frequented by all the
siddhas. They performed a sacrifice for a long period of time, dedicated to
Rudra, the lord of sacrifices. Over-joyed, they wished to know about
Shiva’s wonderful nature and prosperity. All of them resided there, waiting
to see Vyasa. They were always devoted to Shiva and wore bhasma and
rudrakshas. Witnessing their sentiments, the illustrious Badarayana,1517
the fruit of Parashara’s austerities and the one who is present in all atmans,
showed himself to them. Seeing him, all the sages were delighted, and their
faces and eyes beamed. All of them stood up and reverentially welcomed
him in the proper way. Welcoming him, they gave him a golden and
auspicious seat. He comfortably seated himself on that golden seat.
Parashara’s son, the great sage, then addressed them in a deep voice. Vyasa
said, ‘I hope all is well with all of you. Have you properly worshipped the
lord of sacrifices in your great sacrifice? Tell me. In this sacrifice, full of
devotion, why have you worshipped Parameshvara, who frees from
samsara, along with Amba? This action of yours and your earlier servitude
suggest to me that you wish to know about the auspicious and supreme
nature of Mahesha, the cause of emancipation.’ The sages who resided in
Naimisharanya were addressed in this way by the infinitely energetic Vyasa,
Indra among sages.”’
‘“They prostrated themselves before Parashara’s great-souled son, the great
sage, whose mind was delighted at their love for Shiva. They spoke to him.
The sages said, ‘O illustrious one! O tiger among sages! You are directly
Narayana’s portion. O ocean of compassion! O immensely wise one! O lord
of every kind of learning! O lord! You have obtained the favours of the
great lord of the universe, the lord of devas, along with those of Amba and
the ganas. Therefore, you are yourself a store of jewels. Like bees desiring
lotus flowers, our minds have desired to drink in the taste of your lotus feet.
Having seen your lotus feet today, we have been rendered successful in our
objectives. Indeed, it is impossible for sinners to behold your lotus feet. We
have obtained something that is very difficult to get. Therefore, we must
have performed good deeds. O immensely fortunate one! This region is
known as Naimisharanya. All of us engaged in this long sacrifice because
we wanted the meaning of Pranava to be clear. We thought amongst
ourselves and determined that we must know about Mahesha’s great nature
and hear about Paramesha. We do not know about it. O lord! We are limited
in intelligence and full of doubts. Therefore, you should dispel them. There
is no one else in the three worlds who can dispel our doubts. We are
submerged in this fathomless ocean of delusion, which has no shore. O
ocean of compassion! Therefore, convey us across in the boat that is jnana
about Shiva. We are full of devotion and wish to know the nature of
devotion towards Shiva.’ The sages, accomplished in the Vedas, requested
this. The great sage was Shuka’s father and was foremost among those who
knew the meanings of all the Vedas. He knew about Pranava Parameshvara,
the essence of all Vedanta. In the pericarp of his heart, he meditated on the
one who frees from samsara, along with Amba. Pleased in his mind, the
great sage spoke.”’
Chapter 367-7(2) (Devi’s
Questions)
‘“Vyasa said, ‘O brahmanas! You possess supreme good fortune. You have
asked a praiseworthy question. Jnana about Shiva, which illuminates the
meaning of Pranava, is extremely difficult to obtain. Jnana about Shiva,
which illuminates the meaning of Pranava, is only available to those with
whom Bhagavan, the wielder of the trident as a weapon, is himself pleased.
No doubts are expressed about this in the shruti texts. However, those who
are devoid of devotion towards Shiva cannot ascertain the nature of the
truth. You have performed a long sacrifice dedicated to Ambika’s husband.
You have worshipped and I have seen and determined that this is the case.
Therefore, I will speak to you about an ancient account about a
conversation between Uma and Mahesha. For those who believe, this is
extremely wonderful. Earlier, in connection with criticism of Shiva at her
father’s sacrifice, the mother of the universe gave up her body as Sati,
Daksha’s daughter. On Narada’s instruction, to obtain Shiva, she performed
austerities. Through the power of this, Devi was born as the daughter of the
mountain. Following the norms, the noble mountain organized a
svayamvara for her.1518 Having married the lord of devas, Parvati was
happy. On one occasion, Mahadevi was comfortably seated on that great
mountain, along with her husband. Gouri spoke to the divinity.’”’
‘“‘Mahadevi said, “O Bhagavan! O Paramesha! O one who arranges for
panchakritya!1519 O omniscient one! O one who is easily obtained through
devotion! O one with a body that is pure amrita! O Mahesha! In connection
with your criticism, I gave up my body as Daksha’s daughter. I have now
become the daughter of Mount Himalaya. O Paramesha! Please show me
your compassion and use a mantra to give me diksha. O Maheshvara!
Please act so that my atman is always pure.”’”’
‘“Vyasa continued, ‘Devi asked the divinity, who wears the moon as an
ornament, this. Delighted in his mind, he replied to Devi.’”’
‘“‘Mahadeva replied, “O Deveshi! Since your mind is so inclined, you are
blessed. After reaching the summit of Kailasa, I will do that for you.”’”’
‘“Vyasa continued, ‘From Himalaya, they went to Kailasa, lord among
mountains. In due order, he uttered Pranava and other mantras and
performed her diksha. In this way, her atman was rendered pure. Along with
Devi, Mahadeva then went to a grove meant for devas. Sumalini was
foremost among Devi’s beloved friends. She brought blossoming flowers
from kalpataru trees.1520 Shankara made Mahadevi sit on his own lap and
decorated her with these. He looked at her face and his mind was pleased.
After this, for the welfare of the worlds, Parvati and Paramesha engaged in
delightful conversations that were about the meanings of the shruti texts. O
stores of austerities! The mother of the entire universe was seated on her
husband’s lap. She glanced at her husband’s face and spoke to him.’”’
‘“‘Shri Devi asked, “O divinity! It is known that you have yourself
instructed about Pranava and the other mantras. Therefore, at the beginning,
I wish to know what has been determined as the meaning of Pranava. How
did Pranava originate? How is Pranava pronounced? How many
matras1521 is it said to have? Why is it spoken of as the beginning of the
Vedas? How many deities are spoken of? What is the original conception
behind the Vedas? How many types of kriyas are spoken about? When are
they pervasive and when are they not pervasive? In due order, who are the
five brahmans who are established in this mantra? How many kalas are
there said to be? What is the atman of prapancha?1522 O Shiva! What is
the connection between the reciter and what is recited? What is the place
from which articulation occurs? Who possesses the right to know this?
What is spoken of as the subject? What is the link between the knower and
what is known? What is the nature of the person who meditates? What is
the place for meditation? What is the nature of the object one meditates on?
What are the fruits of meditation? O lord! What are the rules for performing
rites and what is the place for worship? O Hara! What is the mandala for
worship and who are the rishis? What are the rules for nyasa? Who does it?
In the due order, what are the rules for worship? O Mahesha! Specifically,
please tell me about all these things. Since you possess compassion for me,
I wish to hear the truth about all this.”’”’
Chapter 368-7(3) (Procedures for
Sannyasa)
‘“‘Ishvara replied, “O Devi! Listen. I will tell you what you have asked me
about. As soon as a living being listens to this, he becomes like Shiva
himself. To understand the meaning of Pranava, one has to have jnana about
me. The mantra named Pranava is the seed behind all kinds of learning. It
should be known to possess great meaning, but is extremely subtle, like the
seed of a vata tree.1523 It is the beginning of the Vedas and is the essence
of the Vedas. In particular, it is my form. I am the divinity who is beyond
the three gunas. I am omniscient and the lord who undertakes everything. I,
Shiva, who goes everywhere, am stationed in the single akshara of the
mantra AUM. The meaning of Pranava is said to be exist in every object,
possessing the gunas, combined or separated. Therefore, that single akshara
is the brahman and is the one who accomplishes everything. Shiva creates
the entire universe by first uttering this. It is said that Shiva is Pranava and
Pranava is Shiva. There is no particular difference between what is uttered
and the person who does the uttering. Therefore, brahmarshis know me as
the divinity who is that single akshara. The learned think that what is
uttered and the person doing the uttering are the same. Hence, a person who
is free from aberrations and desires emancipation should know Pranava as
me, the nirguna Parameshvara who is the cause behind everything. O
Deveshi! For the emancipation of all living beings, I bestow this crest of all
mantras in Kashi. O Ambika! At the start, let me describe the gate to
Pranava. As soon as one obtains vijnana about this, one attains supreme
siddhi. A person must first obtain nivritti, then the kindling. After this, he
must put together the time, the staff and Ishvara. Pranava is said to have
five components—the three matras, bindu and nada.1524 A person who
performs japa with this always obtains liberation. Pranava is indeed
prana1525 for all living beings, beginning with Brahma and ending with all
immobile entities. That is the reason it is spoken of as Pranava. There is the
letter ‘A’ and ‘U’ follows. ‘M’ is in the middle, with bindu and nada. This is
‘AUM’. O supreme among sages! The first letter, like water, is in the north.
The second is in the south and ‘M’ is like fire in Aumkara. In due order, the
three matras are ‘A’, ‘U’ and ‘M’. The half matra is said to be after that. O
Maheshani! The half matra takes the form of bindu and nada. It cannot be
described but is known by those who possess jnana. O beloved! The shruti
texts have the expression ‘Ishanah sarvavidyanam’.1526 They do flow from
me. The Vedas speak the truth. Therefore, I am the origin of the Vedas and
Pranava represents me, the speaker. As the speaker, I am spoken of as the
origin of the Vedas. ‘A’ is the great bija of rajas, the creator with the four
faces. ‘U’ is the womb, Prakriti. It is sattva, the preserver, Hari. ‘M’ is the
Purusha who possesses the seed. It is I, the destroyer. Bindu is the divinity
Maheshvara, said to be the form which disappears. Nada is spoken of as
Sadashiva, who bestows favours on everyone. One should think of Shiva,
greater than the greatest, on top of nada. He is the one who knows
everything. He is the one who does everything. He is Sarvesha, sparkling
and without decay. He is the supreme brahman, who cannot be determined.
He is beyond what exists and beyond what does not exist. Beginning with
‘A’, each letter is more pervasive than the previous one. The earlier letter
must always be thought of as the one which is pervaded. In the five, ‘A’ and
the others, five brahmanas exist. Beginning with Sadya and ending with
Ishana, in the due order, they are my forms.1527 Eight parts of Sadyojata
are said to exist in ‘A’. Thirteen parts of Vama are said to exist in ‘U’. Eight
parts of the Aghora form are established in ‘M’. Four parts of Purusha exist
undiscerned in bindu. Five parts originating from Ishana are present in
nada. In the search, there are said to be six components—mantra, yantra,
devata, prapancha, guru and shishya.1528 O beloved! Hear about what
these names mean. I have already spoken about the mantra, with its five
constituents. I will speak about what can become a yantra, in the form of a
mandala. Yantra is a form of the deity, and the deity is a form of the
universe. The guru is said to be a form of the universe and the shishya is
said to be the guru’s body. ‘“AUM” is everything. The brahman is
everything.”’1529 This expression from the shruti texts establishes the
connection between the speaker and what is spoken. O Deveshi! The places
for articulation are, in due order, adhara, manipura, hridaya, vishuddhi, ajna,
Shakti and shanti.1530 Beyond shanti is the one who is greater than the
greatest. A person who is entitled is a person in whom firm non-attachment
has developed. O Devi! Because the jivatman and the brahman are one, I
am the subject. The subject has been clearly stated. Now hear about the
connection. The connection between the jivatman and me, Pranava, is
spoken of as the connection between the speaker and the intent of a word
that is spoken.”’”’
‘“‘“A mendicant is said to be supremely intelligent if—he constantly
follows vratas; is tranquil; is an ascetic; has conquered his senses; follows
conducts of purification; is a brahmana devoted to the Vedas; is not
interested to material objects in this world; is indifferent to worlds obtained
by devas and brahmanas; follows Shiva’s vratas; knows the true meanings
of all the sacred texts; and possess jnana about Vedanta. Such a person
should approach a preceptor. For a long time, the intelligent person will
prostrate himself like a rod and make efforts to satisfy him. A shishya must
possess tranquility and other good qualities and must possess good conduct.
The guru is spoken of as Shiva. Shiva is spoken of as the guru. Having
decided this in his mind, he must present his thoughts. After having
obtained the guru’s permission, he should follow the vow of subsisting only
on milk, practicing it on the shore of an ocean, along the banks of a river, on
a mountain, or in Shiva’s temple. On panchami or ekadashi of shukla
paksha, he must get up in the morning. Purifying himself, an intelligent
person must undertake the daily rites. Inviting his guru, he must follow the
norms and perform nandi-shraddha.1531 He must shave off his hair on his
head and beard, except that under the armpits and the genital region. He
must pare his nails, bathe and control himself. In the evening, he must
bathe, eat only saktu1532 and perform the sandhya rites. Along with his
guru, the brahmana will perform the evening worship. To Shiva, in the form
of the guru, he must give dakshina, as mentioned in the sacred texts.
Following the rules of the grihya sutras, he must collect articles for
oblations, kindle the fire and offer oblations. However, there are customary
differences in worldly practice. When the fire has been kindled, the
Prajapatya rites must be performed. Mantras to Agni must be recited from
the shruti texts and every kind of dakshina given. Invoking this fire in his
atman, the brahmana will formally leave the state of being a householder.
He must boil the charu, with ingredients of rice and ghee, himself.1533 In
control of his atman, he must offer the oblations, reciting verses from
Purusha sukta.1534 The sacrifice will offer oblations according to the
norms of the grihya sutras he follows. Having completed the sacrifice and
offered oblations, he will practice tantra. A learned person will seat himself
on a piece of cloth, an antelope skin or a mat of kusha grass to the north of
the fire and silently perform japa. Until it is Brahma muhurta, firm in his
mind, he must chant gayatri mantra.1535 After this, he must bathe and cook
the charu, as he had done before. When a learned person offers oblations, he
should start with Purusha sukta and end with Viraja sukta.1536 There are
the views of Vamadeva1537 and there are the views of Shounka and others.
Of these, Vamadeva’s views are more important since the sage was
emancipated while still in the womb. When the oblations are over, he will
perform the morning worship. He will invoke the fire in his atman and
perform the morning sandhya rites. When the sun has arisen, he must chant
the Savitri mantra in the due order. Abandoning the three eshanas, in the
due order, he must chant the presha mantra.1538 He must aside his tuft of
hair, his sacred thread and the thread around his waist. Having given them
up, he must start with his face towards the east, or towards the north. He
will accept a staff and loincloth and other appropriate articles needed for
life in this world. If he is not at all attached, he can also shun everything
needed for life in this world. He will approach his guru and prostrate
himself thrice, like a rod. When he gets up, he will seat himself near the
guru’s feet. Following the norms, the guru will take white bhasma from the
Viraja fire and apply it on the shishya’s body. He will recite mantras to Agni
and wear the Tripundra. He will think of me and you, seated in the lotus
that is his heart. Happy in his mind, the guru will place his hand on the
shishya’s head. An excellent guru will recite the three types of Pranava into
his right ear and instruct him with the jnana about the six kinds of
meaning.1539 Like a rod, he must then prostrate himself before the guru
twelve times. Remaining subservient to him, he must constantly practice
Vedanta. He must constantly think of me, the paramatman, within his own
atman, as the one who is pure, without aberrations, the undecaying brahman
who is the witness. The person who possesses the entitlement in this case is
thus spoken of as a mendicant who is free of jealousy, accomplished in
jnana about Vedanta and devoted to the dharma of self-control and other
things. The lotus in the heart is free of dust and without sorrow, great or
small. It has eight petals with filaments and the part above the pericarp is
radiant. With Shakti as the foundation, he will think of the destination with
the three tattvas.1540 He will think of Hara in the centre of the heart.
Uttering ‘AUM’ with its single akshara, the same as the brahman, he will
constantly think, with an unwavering mind, of you and me in the middle. A
person who performs this kind of worship obtains a destination in my
Chapter 369-7(4) (A Sannyasi’s
Conduct)
‘“‘Ishvara said, “O Mahadevi! Because of my affection for you and because
you have asked me, I will next tell you about a sannyasi’s daily rites. The
ascetic must get up in the morning, at Brahma muhurta, and think about the
guru1541 seated on sahasrara, the white lotus with one thousand petals
inside his head. He resembles pure crystal and has two eyes, with the varada
and abhaya mudras. With virtuous sentiments, he thinks of Shiva’s beautiful
form within himself. Full of these sentiments, using fragrances and other
things in the due order, he must worship him. Clasping his hands together in
a cup, he must prostrate himself before the guru. ‘O Mahadeva! Whatever I
do from morning to evening, and from evening to morning, is nothing but
your worship.’ Having made this pledge to the guru, he will receive the
guru’s permission. Seated, he will control himself, conquer his senses and
restrain his prana. He will meditate on the six chakras, beginning with
muladhara and ending with Brahmarandhra.1542 In the middle, he will
think of me, the embodiment of sacchidananda, full of every kind of energy
and with the dazzle of one crore of flashes of lightning. This is nirguna
supreme brahman. This is Sadashiva, who is without decay. He will
experience the identity as ‘Soham’.1543 After this, he will emerge and as
he wishes, go some distance away. An intelligent person will cover his head
and nose with a piece of cloth. Spreading some grass on the ground, he will
clean his body. When he gets up, he will hold his penis and go to a
waterbody. Attentively, he will gather up some water and clean himself
properly. Washing his hands and feet, he must utter ‘AUM’ and perform
achamana twice. He must face the north and be silent, while cleaning the
teeth. Except on amavasya and ekadashi, this must always be done with
grass and leaves. After this, he must rinse his mouth with water twelve
times. Having performed achamana twice, he should clean his loins with
mud and water. Using mud, one should bathe when the sun rises. At the
time of bathing and at the time of sandhya, he should remember me and the
guru. There is no need to describe this1544 in detail here. It can be found
elsewhere. Joining his hands in shankha mudra,1545 he must utter Pranava
and sprinkle his head with water, twelve, six or three times. Reaching the
bank, he must wash his loincloth and perform achamana twice. Reciting
Pranava, he will sprinkle water over his garment and wipe his body. The
face must be wiped first, followed by the head, and then every other part of
the body. He must wipe his body while standing next to his guru.1546 He
will next wear a fresh loincloth, with the knot on the left. He will next
smear his body with bhasma. O daughter of a mountain! I will now describe
the rules for this. After performing achamana twice, he will recite the
Sadyojata mantra1547 and apply the bhasma. He will utter the mantra to
Agni and touch his body.1548 With the mantra to water, he will mix the
bhasma with water. Mentally uttering the mantra to water and ‘ma
nastoke’,1549 he will divide this into two balls. O Parameshvari! One of
these will be divided into five and the bhasma applied to the head, the face,
the chest, the private parts and the feet. Starting with Ishana and ending
with Sadyo, this will be done while chanting their mantras.1550 After this,
uttering Pranava, water must be sprinkled. Washing the hands and the entire
body, the remaining ball must be used to apply Tripundra on the head. This
must be done while chanting the ‘tryayusham’ mantra1551 and the mantra
addressed to Tryambaka.1552 With Pranava and a mantra to Shiva, this
must be applied to the chest, the shoulders, the arms, the joints and the
back, in the due order. He will then wash his hands and following the
norms, perform achamana twice. A learned person will recite the pancharna
mantra and remember his guru. Following the procedure mention, he will
perform pranayama six times. He will take some water in his right hand and
cover this with his left hand. He will touch his navel and chant Pranava
twelve times. In this way, he will sprinkle his head with water three times
and drink the water thrice. Controlling his mind, he will perform dhyana on
Aumkara Ishvara. He is supreme and is stationed in the middle of the solar
disc, full of every kind of energy. He possesses eight arms and four faces
and has a wonderful form that is half female. He possesses all the
wonderful qualities and is adorned with every kind of ornament. After
performing dhyana in this way, he will follow the norms and offer arghya
thrice. He will perform japa one hundred and eight times and offer oblations
of water twelve times. He will again do achamana and following the norms,
undertake pranayama thrice. He will then go to the place of worship and
remember Shiva in his mind. When he reaches the door, he will wash his
feet. Remaining silent, he will perform achamana twice. He will enter in the
Chapter 370-7(5) (A Sannyasi’s
Mandala)1553
‘“‘Ishvara said, “Following the norms, the ground must be tested for
complexion, smell and taste. He should choose a spot that appeals to his
mind. But it should be covered by a canopy and should not be open to the
sky. The surface of the ground must be scrubbed well, so that it resembles a
mirror’s surface. A square must be drawn, with edges that are two aratnis
long.1554 A palm leaf must be gathered and used to measure out thirteen
equal parts along each edge. Leaving the palm leaf there, he must be seated,
facing the west. A coloured piece of thread must be firmly tied along the
eastern edge. O divinity! O Deveshi! Threads must be fixed in the four
directions, east to west and north to south, so that one hundred and sixty-
nine squares are marked out. The square in the middle is the pericarp. The
eight squares that immediately surround it, on the outside, are spoken of as
the eight petals. All these petals must be coloured white. The pericarp
should be yellow, and a red circle must be drawn inside it. O Ishvari of
gods! Starting with Indra’s petal on the right,1555 the lines demarcating the
squares must be alternatively coloured red and black. A yantra, expressing
the meaning of Pranava, must be drawn inside the pericarp. A pedestal must
be drawn below this and Shrikantha1556 above it. Amaresha1557 will be
above this and Mahakala in the centre. A staff will be drawn above this, and
Ishvara etched above that. The pedestal will be coloured black, Shrikantha
yellow, Amaresha red and Mahakala black. A learned person will make the
staff smoky-hued and Ishvara white. When this etching is done, Sadya will
surround Amaresha. O Ishvari! Ishana can be known only when nada rises
up. Beginning with Agni’s direction, in the due order, the squares must be
coloured. O beautiful one! The four squares in the four corners must be
filled in with a white colour and using red minerals, the first four letters of
the alphabet1558 must be drawn within these. When they are filled in this
way, they are thought of as doors. The two squares adjacent to each of these
four corner squares are filled in with yellow colour. In Agni’s cell, which is
in between two yellow squares, a lotus with eight petals must be drawn.
This will be red in colour and the pericarp will be yellow. Controlling
oneself, one must write ‘ha’ inside this, along with bindu.1559 Like that, in
Nirriti’s cell, which is in between two squares, a lotus with eight petals must
be drawn. This will be red in colour and the pericarp and filaments will be
yellow. O fortunate one! Inside this lotus, one must draw the third letter of
the ‘Sha’ category, the sixth vowel and the fourteenth vowel, decorated with
bindu and nada.1560 This is supreme among bija mantras. Similarly, in
Ishana’s cell, a lotus with must be drawn. This will have the third letter of
the ‘Ka’ category and the fifth vowel, decorated with bindu and nada.1561
O Shivaa! O daughter of a mountain! After this, in the due order, starting
with the east, one should take up the squares that are on the outside. Five
cells will be taken at a time. The one in the centre will have a yellow
pericarp, with a red circle around it. A person who knows the rules of
drawing will colour the petals red and fill the gaps of the petals outside with
black colours. Agni and the other four corners must be filled in with white
colour. To the east, a black hexagon will be drawn, with six bindus. The
three triangles on the south will be coloured red. The three on the north will
be coloured white. A yellow half-moon will be drawn on the west. In the
due order, in the four corner squares, four bija mantras must be written. The
bindu on the east will be drawn in white, the one in the south will be drawn
in black. will be written in red on the north. will be written on the west.
Aumkara will be in yellow. The four letters are drawn in this way. O
beautiful one! One should begin with the row that is just below the top row.
The first four squares will be coloured yellow, white, red and black. The
ones below that will be respectively coloured white, black, yellow and red.
O one with a beautiful face! The triangle that is at the bottom will be red,
white and yellow. O Uma! O Ishvari! The same order must be followed
when one starts with the south. For the cells on the outside, one must start
colouring with the east and end in the middle. The colours used are yellow,
red, black, blue, white and yellow. O beloved! Starting with Agni’s
direction, the hexagon is described as having the colours red, blue, white,
red, black and red. One should start with the south and end with the east. O
Ishvari! One can start with Nirriti’s corner and end with Agni’s corner. Or
one can start with Varuna’s corner and end in the south. O Mahadevi! Or
one can start with Vayu’s corner and end in Nirriti’s corner. O Parameshani!
Or one can start from Soma’s direction1562 and end with Varuna’s. O
Ambika! Or one can start with Ishana’s direction and end with Vayu’s. O
Parvati! I have thus described to you the norms for drawing a mandala.
Chapter 371-7(6) (Description of
Nyasa)
‘“‘Ishvara said, “The beautiful hide of a tiger should be spread to the south
of the mandala. Once spread, reciting the astra mantra,1563 it must be
sprinkled with pure water. Reciting Pranava first, he must end with the
mantra that provides the foundation.1564 After this, he must recite the
Shaktikamala mantra1565 in chaturthi, ending with ‘Namah’. After having
chanted these, he must be seated, facing the north. In the proper way,
reciting Pranava first, he must practice pranayama. Reciting the mantras to
Agni and others, he must smear himself with bhasma. Bowing his head
down before the illustrious guru,1566 he must draw a mandala again. On
the outside, in the due order, he will draw a triangle, a circle and a square.
Chanting ‘AUM’ and the foundational mantra, he will worship and instate a
conch shell. Uttering Pranava, this will be filled with pure and fragrant
water. Chanting Pranava seven times, he will worship with fragrances,
flowers and other things. Having recited the mantras, he will display dhenu
mudra and shankha mudra.1567 Reciting astra mantra, he will sprinkle
water over himself, the fragrances, flowers and other articles to be used in
the course of worship. After performing pranayama thrice, he will recite the
names of rishis. For this mantra to the illustrious Surya, the rishi is
Devabhaga. The chhanda is gayatri1568 and the divinity Surya is
Maheshvara himself. Uttering ‘Hram’ and the others, he must perform
nyasa of the divinities on six parts of the body.1569 Following the rules and
order, starting with the first, he must worship Prabhuta, Vimala, Sara, and
so on.1570 After this, he must worship Rudra, in the form of the fire of
destruction; Shakti, known as the support; Ananta; Prithivi; Ratnadvipa; a
grove full of kalpvrikshas; a house full of jewels; the red pedestal at the
feet; starting in the east, the four divinities of dharma, jnana, non-
attachment and prosperity; corners like Agni, with the divinities of
adharma; the lower lip of maya and the upper lip of learning; sattva, rajas
and tamas in the due order; the directions, starting with the east; Dipta,
Sukshma, Jaya, Bhadra, Vibhuti, Vimala, Amogha, Vaidutya,
Sarvatamukha, Kandanala, Sushira and Tantukantaka in the centre;1571 the
root and the filament that illuminate all atmans; the pericarp with five
joints, the petals and the filaments; and Brahma, Vishnu, Rudra and the
paramatman. He will worship the paramatman within his own atman and
jnana in the form of the paramatman. After this, he will worship the
pedestal for yoga, known as Surya. A person who knows about the
foundation, will think of the embodied foundation, seated atop the pedestal.
Seated, he will control his prana and think of that foundation as his own
root. He will raise up the potency, energy and power through the pingala.
Radiant inside the mandala within, he emerges like an offering of flowers.
Shiva manifests himself. His body is as red as sindura, and his beloved
constitutes the left part of his body. He wears rudraksha and holds a
khatvanga, a skull, a goad, a lotus, a conch shell and a chakra. With four
faces and twelve eyes, he is radiant. He emerges from within the lotus in
his1572 heart.”’”’
‘“‘“After this, he will first chant Pranava and then recite, ‘Hram Hrim Sah’.
Thus, he will next invoke Martanda’s illumination and potency. ‘I prostrate
myself before you and perform the act of avahana.’ Saying this, he will
display the mudras for avahana and sthapana.1573 Chanting, ‘Hram Hrim
Hrum’, he will perform nyasa in the limbs. O Maheshvari! He will visualize
five upacharas, and worship the stem, filaments and the six parts1574 of the
lotus thrice. As a second sheath all around this, an intelligent person will
now worship, in due order, four images in Agni’s, Ishana’s, Nirriti’s and
Vayu’s directions. O Parvati! Starting from the east and ending in the north,
in that order, Aditya, Bhaskara, Bhanu and Ravi will be worshipped at the
roots of the petals. O beloved! As the third sheath, in Ishana’s direction and
other directions, Arka, Brahma, Rudra and Vishnu will again be
worshipped. Starting from the east, Soma, Kuja, Budha, Jiva, Kavi, Manda
and the dark Tama will be worshipped in all the directions.1575
Alternatively, the twelve Adityas can be worshipped as the second sheath
and the twelve rashis worshipped as the third sheath. All around, on the
outside, the seven oceans and the seven Gangas1576 must be worshipped.
One should next worship rishis, devas, gandharvas, pannagas, apsaras,
village deities, yakshas, yatudhanas,1577 the seven chhandas as horses1578
and valakhilyas. In this way, the divinity Divakara must be worshipped with
three sheaths. He must also draw the mandala, with the squares. Having
done this, he must place a copper vessel that can hold one prastha of water
on its stand. This must be filled with pure water, made fragrant with flowers
and other things. He must sink down on his knees on the ground and
worship this with fragrances and flowers. The vessel with the arghya must
be raised up, till the level of the eyebrows. He will then recite the savitri
mantra, which ensures every kind of siddhi. O Mahadevi! Listen. This
always bestows objects of pleasure and emancipation. ‘O one with the
complexion of sindura! O one with an excellent disc! O one who wears
diamonds as ornaments! O one with eyes like lotuses! O excellent lotus! O
cause behind Brahma, Indra and Narayana! I am offering you red powder,
golden water, garlands, kumkuma, excellent kusha and flowers, along with
a golden vessel. I am offering you this extensive arghya. O illustrious one!
Be pleased.’ Saying this, he must offer the arghya to Surya’s image.”’”’
‘“‘“Controlling and prostrating himself, he must then read the following
mantra. ‘I prostrate myself before Shiva, the original cause, along with
Amba and his ganas. I prostrate myself before the three divinities, Brahma,
Vishnu and Rudra.’ Saying this, he must prostrate himself and be seated on
his seat. He must again mention the rishis and clean his hands with water.
Following the method mentioned earlier, he must wear bhasma again. He
must perform nyasa, enhancing his devotion towards Shiva. A learned
person will use five upacharas to lower his head down and worship the
illustrious guru. He will bow down and prostrate himself before Pranava,
using the chaturthi case. With bindu and sound as the fifth, Pranava has five
components. It is also uttered without bindu and without sound as the fifth.
However, he should recite this lord of mantras with bindu and with the five
components. It is complete only when it is recited with bindu. After
chanting the bija mantras in the proper order, a learned person will then
prostrate himself before the guru and before Ganapati, stationed on the two
arms and the two thighs. Clasping his hands in salutation, he must stand and
prostrate himself before Durga and Kshetrapala. He will chant ‘AUM
astraya phat’1579 six times and successively wash his hands. Next, he will
chant the apasarpantu mantra,1580 followed by Pranava. Saying ‘astraya
phat’, he will clap his hands thrice. To remove impediments, he will raise
his hands up and clap thrice again. He will glance up at the sky, at those
who are based in the firmament. Seated, he will restrain his prana and
remember the hamsa mantra.1581 Through brahma nadi,1582 he will
invoke the living consciousness within his heart. He will meditate on
Parameshvara’s form as consciousness, inside consciousness shaped like a
lunar disc, which is in turn inside the great lotus that is sahasrara and
beyond the one with the twelve.1583 In the due order, he will do rechaka,
puraka and kumbhaka sixteen times, sixty-four times and thirty-two times,
allowing the breath to dry, burn and leap up. Following Vedas and other
texts, he will use pranayama through wind, fire, water and the others and
making the kundalini rise, beginning with muladhara and ending with
Brahmarandhra.1584 When this is brought up, inside consciousness shaped
like a lunar disc, which is in turn inside the great lotus that is sahasrara and
beyond the one with the twelve, supreme amrita starts to flow. When the
body is sprinkled with this, the body is purified and filled with excellent
emotions. The sensation of ‘Soham’ descends within his own atman, in the
lotus that is the heart. As a result of the flow of amrita, the jivatman enters
the paramatman. Controlling himself, he must therefore establish the prana
in the proper way.”’”’
‘“‘“Single-minded in attention, the yogi must think about the Matrikas.
Using the utterance of Pranava, he must externally perform nyasa of the
Matrikas. A learned person will restrain his prana again, as he has been
instructed. Devoid of jealousy and engaged in sannyasa, he will remember
Shankara in his heart. O Devi! The rishi for Pranava is Brahma, gayatri is
the chhanda and I, Sadashiva, the paramatman, am the divinity. ‘A’ is the
seed, ‘U’ is Shakti and ‘M’ is spoken of as the pin used for emancipation.
Starting with the thumbs and ending with the base of the palms, the hands
must be cleaned. O Deveshi! Kara-nyasa must be undertaken after uttering
‘AUM’. In undertaking nyasa, one must follow the due order, starting with
the thumb on the right hand and ending with the little finger on the left
hand. One must do nyasa in the heart and in other places,1585 always
chanting ‘A’, ‘U’ and ‘M’, along with bindu, and ending with ‘namah’.
Reciting Aumkara first, one should invoke the brahman in one’s atman. For
the heart and others, one should say, ‘In this anga’ and end with ‘namah’.
Along with the sound of ‘U’, the nyasa of Vishnu is done on the head.
Along with the sound of ‘M’, the nyasa of Rudra is done in the tuft of hair.
Saying this, the sage will form a kavacha of the mantras1586 in the eyes
and in the head. O Deveshi! When the nyasa is done, the mind must be
attentive. Anga-nyasa of Brahma’s five portions is done on the face and the
digits. In due order, nyasa of Ishana’s five portions is done in five places—
the head, the face, the heart, the private parts and the feet. Nyasa of
Purusha’s four portions is done in the face. In due order, Aghora’s eight
portions are worshipped in the heart, the neck, the shoulders, the navel, the
sides, the back and the chest. After this, Vamadeva’s thirteen portions are
thought of in the anus, the penis, the thighs, the knees, the calves, the
buttocks, the waist and the sides.1587 Sadya’s eight portions are assigned to
the eyes. Those who know about assigning are said to perform such nyasa
of the portions in the feet, the hands, breath of life, the head and the arms.
Nyasa must be done of all the thirty-eight portions.1588 After performing
this nyasa, an intelligent person will chant Pranava. A person accomplished
in nyasa will use Pranava and perform such nyasa in the two arms, the
elbows, the wrists, the sides, the stomach, the calves, the feet and the back.
He does this hamsa-nyasa, which kindles understanding about the
paramatman.”’”’
OceanofPDF.com
Chapter 372-7(7) (Dhyana and
Worship of Shiva)
‘“‘Ishvara said, “On his left, he must draw a mandala that is in the shape of
a square. Uttering ‘AUM’ and the astra mantra, he must place a beautiful
conch shell, with its stand, on this and worship it with Pranava. It must be
filled with pure water, fragrant with sandalwood and other scents. Using
fragrances, flowers and Pranava, it must be worshipped seven times. When
mantras have been pronounced over it, he will display dhenu mudra.
Displaying shankha mudra, he must draw a square in front. A half-moon
must be drawn inside it and a triangle must be drawn inside the half-moon.
A hexagon and a circle must be drawn inside the mandala, in the centre.
This must be worshipped with fragrances, flowers and Pranava. The vessel
for arghya, along with its stand, must be placed and worshipped with
fragrances and other things. That vessel will be filled with pure water. O
one with the beautiful face! Tips of kusha grass, akshata grain, barley,
paddy, sesamum, articles cooked in ghee, flowers and bhasma must be
placed inside this. Following shadanga1589 and uttering Pranava, this must
be worshipped with Sadyojata1590 and other mantras. He armours himself
with these mantras. Having created a covering to protect himself, with astra
mantra, he exhibits the dhenu mudra. Next, he uses astra mantra to sprinkle
himself and fragrances, flowers and other objects used for the worship with
water. Uttering Pranava, a seat for Pranava will be visualized on a lotus in
Ishana’s direction.1591 ‘I prostrate myself before the guru’s seat.’ Saying
this, he will visualize a seat. As instructed, he will also think of the guru’s
image. He will chant, ‘AUM gum gurubhyah namah’1592 and invoke the
guru. He will perform dhyana on him, thinking of him as seated, facing the
south. His face is pleasant and amiable, as sparkling as pure crystal. His
hands are in the varada and abhaya mudras. He is Shiva’s embodied form
but possesses two eyes.”’”’
‘“‘“Having performed this dhyana, he will think of Ganapati seated on a
seat. He will be seated on a lotus in Nirrriti’s direction. He will lovingly
worship him with fragrances, flowers and other objects. He will think of his
image and invoke him with the ‘gananam tva’ mantra.1593 Having invoked
the divinity, he will perform dhyana with single-minded attention. He is
gigantic in size and is red in complexion, adorned with all the ornaments.
He holds a noose and a goad, and his lotus face and teeth bestow the desired
bliss. The lord’s face is like that of an elephant. When worshipped, he
destroys all impediments. Having performed dhyana in this way, he will
worship him with fragrances, flowers and other articles of upachara. First
offering a naivedya of plantains, coconuts, mangoes and sweetmeats, he
will prostrate himself before the one with the face of an elephant.”’”’
‘“‘“He will then think of Skanda as seated on a lotus, in Vayu’s direction. A
learned person will think of Skanda’s image and invoke Skanda. He will
chant Skanda-gayatri1594 and perform dhyana on Kumara. His complexion
is like that of the rising sun and his mount is a peacock. He possesses four
arms and large limbs and is adorned with a diadem and other ornaments.
His hands are in in the varada and abhaya mudras and he holds a spear and
a cock. Having performed dhyana, he will worship him, in the due order,
with fragrances and other objects of upachara.”’”’
‘“‘“Having done this, on the right wing of the eastern gate, he will worship
Nandi himself. He is in charge of the inner quarters. He resembles a golden
mountain and is adorned with all the ornaments. The crescent moon forms a
diadem. He is amiable, with three eyes and four arms. The lord wields a
blazing trident, an antelope skin and a golden cane. His face resembles the
lunar disc and is tawny. His wife, Suyasha, the daughter of the Maruts, is to
the north. She is excellent in her vows and is engaged in massaging Amba’s
feet. Using fragrances, flowers and other upachara, he will worship them in
the proper way. Using the astra mantra and water from the conch shell, he
will sprinkle that lotus.”’”’
‘“‘“After this, he must think of a seat and a stand, in the due order. The
stand is for the fortunate Shakti and is on the ground that is below. He will
perform dhyana on Shyama. Ananta will be there, just in front of her, coiled
up. His five white hoods seem to be licking the sky. Above this, there will
be an auspicious seat for the maned one. The lion’s four feet signify
dharma, jnana, non-attachment and prosperity. Starting with Agni’s
direction, the respective colours are white, yellow, red and dark blue. In the
due order, adharma and the others will be thought of, from east to north. He
will think of its body as possessing the radiance of a rajavarta jewel.1595 In
the due order, one must think of the upper lip, the lower lip, the tuber, the
stem, the neck, the petals and the pericarp of the lotus and worship these.
The eight siddhis are thought of in the petals and the Shaktis in the
filaments. The eight Rudras, Vama and the others, occupy their positions
from the east, in the due order. The pericarp represents non-attachment, and
the seeds are the nine Shaktis. It begins with Vaamaa in the east and ends
with Manomani.1596 Dharma about Shiva is in the tuber and jnana devoted
to Shiva in the stem. The outside of the pericarp represents fire, the sun and
the moon. There is knowledge about the atman, described as Shiva, and
there are the three tattvas, which are beyond this.”’”’
‘“‘“The comfortable seat of the divinity is above all the other seats and is
radiant with colourful flowers. It is extremely radiant because of the
learning associated with the supreme and spiritual space. He will conceive a
seat for the image, with flowers spread around. Starting with the stand for
Shakti and ending with the seat that represents pure knowledge, using the
chaturthi case, he will chant the mantra that starts with ‘AUM’, ends with
‘namah’ and only uses his name.1597 This is always the procedure that
every learned person must follow. As was the case earlier, in the limbs, the
face and the digits, the five brahmanas must be thought of. A person who
knows the truth and is discriminating about the mudras will perform nyasa
of the images in the due order. With flowers in his cupped hands, he must
invoke the divinity. He will start by reciting, ‘I seek refuge with Sadyojata’
and end with ‘AUM’. The nada will rise up from muladhara and go up to
Brahmarandhra, ending in the twelve different joints.1598 He will perform
dhyana on Aumkara. The divinity resembles pure crystal. He is without
blemish and without decay. He is the cause behind all the worlds. He is
supreme and pervades all the worlds. He is stationed inside and outside. He
is smaller than the smallest and greater than the greatest. Without any effort,
the undecaying Ishvara can be seen by devotees. He is beyond the
perception of Brahma, Indra, Vishnu, Rudra and the other devas. He is the
essence of the Vedas. The learned have averred in the shruti texts that he
cannot be perceived. He is without a beginning, a middle and an end. He is
the medication for the disease of worldly existence. With a controlled mind,
one must perform dhyana on Parameshvara. Clasping the hands in separate
mudras and prostrating oneself, one must perform the acts of invocation,
instating, fixing and beholding.”’”’
‘“‘“He must perform dhyana on Sadashiva himself, in his nishkala and
sakala forms. He resembles pure crystal. He is pleasant and his radiance is
cool. He resembles a circle of lightning. He is adorned in matted hair and a
crown. His garment is the hide of a tiger. His lotus face is smiling a little.
The soles of his feet, the palms of his hand and his lips resemble the petals
of a red lotus. He possesses all the auspicious signs and is adorned in all the
ornaments. He wields divine weapons and is smeared with divine
fragrances and unguents. He possesses five faces and ten arms. The crescent
moon is a crest jewel. The amiable face on the east has a radiance like that
of the rising sun. There are three eyes like lotuses. The crescent moon
adorns the crest. The beautiful face on the south is as radiant as a blue
cloud. The face is terrible and the eyebrows are furrowed. The three eyes
are tinged with red circles. The teeth are cruel and impossible to behold.
The lips are like sprouts and are quivering. The face to the north is like
coral and is adorned with blue locks of hair. The three eyes are playful, and
the half-moon is on the crest. The face to the west has the complexion of
the full moon and there are three radiant eyes. Holding the mark of the
moon, the face is amiable. The beautiful face has a mild smile. The fifth
face resembles crystal and is radiant with the mark of the moon. It is
extremely pleasant, and the three radiant eyes are dilated. His right hands
hold a trident, a battle axe, a vajra, a sword and the blazing fire. His left
hands hold Pinaka, an arrow,1599 a bell, a noose and a radiant goad. His
portion as nivritti extends up to his knees. His portion as pratishtha1600
extends up to his navel. His portion as vidya1601 extends up to the neck.
His portion as shanti1602 extends up to his forehead. There are other kalas
above the one known as shanti. He pervades five paths and therefore, his
body his thought to possess five kalas. Ishana is the crown, and the divinity
is described as the ancient Purusha. Aghora is his heart, Vama is his private
parts and Sadyojata is his form. But Maheshvara actually possesses thirty-
eight kalas. Ishana is full of the Matrikas and the five brahmanas. He is
spoken of as being full of Aumkara and as full of hamsa-nyasa. The divinity
is full of the five aksharas and the six aksharas.1603 His body possesses six
forms and those six types.”’”’
‘“‘“In this way, he will perform dhyana on my left, of you as Manonmani.
Preceded by AUM, he will devoutly chant the mantra Gourimimaya.1604
As was the case earlier, he will invoke you, ending with prostrating himself.
O Deveshi! With a controlled mind, the sage will perform dhyana on you.
Your eyes are like the petals of a blossoming lotus. Your eyes are long and
wide. Your face is as radiant as the full moon. Your blue hair is curly. You
are said to possess the complexion of a blue lotus. The half-moon is on your
crest. Your thick breasts are extremely round, plump, peaked and gentle.
Your waist is slender, and your hips are heavy. You wear a fine yellow
garment. You are adorned with all the ornaments. There is a bright tilaka on
your forehead. Your beautiful face is braided with many colourful flowers.
Your form possesses all the qualities. As a result of your bashfulness, your
face is lowered a bit. In your right hand, you hold a wonderful golden lotus.
You are comfortably seated, with your left hand resting on a whisk. O
Deveshi! Controlling his mind, in this way, he will perform dhyana on you
and me. Uttering Pranava, he will progressively sprinkle water from the
conch-shell. Stating, ‘bhave bhave natibhave’,1605 he will think of padya.
Saying, ‘Vaamaaya namah’, he will offer achamaniya. Saying ‘Jyeshthaaya
namah’, he will offer a fresh garment. Saying ‘Shreshthaaya namah’, he
will offer the sacrificial thread. Saying ‘Rudraaya namah’, he will again
offer achamaniya. Saying ‘Kaalaya namah’, he will offer clean fragrances.
Saying ‘Kalavikaraanaya namah’, he will offer akshata. Saying
‘Balavikaraanaya namah’, he will offer flowers. Saying ‘Balaaya namah’,
he will attentively offer flowers. Saying ‘Balapramathanaaya namah’, he
will offer an excellent lamp. O one with the excellent complexion! He will
display mudras to you and me, along with Brahma, the six Vedangas,
Matrikas, Pranava and Shiva, united with Shakti. He will first think of
upachara for me, and then for you. O Parvati! Though there is no other
difference between us, when he worships you, he will use the feminine
gender.1606 Following the norms, he must properly perform dhyana and
worship in this way. After this, a discriminating person will start the
worship of avarana.1607”’”’
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Chapter 373-7(8) (The Avarana
Worship)
‘“‘Ishvara said, “O Mahadevi! Indeed, there are five avaranas. Therefore, in
the due order, one must start to worship the five avaranas. The devas,
Heramba and Shadanga,1608 have formerly been worshipped in a certain
spot by the intelligent person, using fragrances and other things. They must
first be worshipped, in that same spot. In due order, the five brahmanas, all
around, must next be worshipped in Ishana’s direction, the east, the south,
the north and the west. The six Vedangas must next be worshipped. Using
the astra mantra, the worship must progressively be conducted all around, in
Agni’s direction, Ishana’s direction, Nirriti’s direction and Vayu’s direction,
ending with the leader in the centre. The first avarana has been spoken
about. Now hear about the second avarana. Ananta will be worshipped in
the petal to the east, Sukshma to the south, Shivottama to the west, Ekanetra
to the north, Ekarudra in Ishana’s direction, Trimurti in the petal that is in
Agni’s direction, Shrikantha in Nirriti’s direction and Shikhandisha must be
worshipped in Vayu’s direction. The second avarana worship must be done
in the form of a wheel. Vrisheshana will be worshipped in the centre of the
eastern gate. Nandi will be worshipped to its south and Mahakala to its
north. Bhringisha will be worshipped to the west of the southern gate. In the
cell that is to its east, Vinayaka will be worshipped with fragrances and
other articles. Vrishabha will be worshipped in the north-western cell and
Guha in the southern cell. To the east of the northern gate, following the
rules for pradakshina, the following eight must be duly worshipped. Their
names are Bhava, Sharva, Ishana, Rudra, Pashupati, Ugra, Bhima and
Mahadeva. Maheshvara will be invoked with the words, ‘yo vedadou
svara’1609 and will be worshipped in the lotus, above the pericarp on the
eastern side. Ishvara will be worshipped towards the east, Vishvesha
towards the south, Paramesha towards the north and Sarvesha towards the
west. With fragrances and flowers, Rudra will be invoked and worshipped
in the pericarp and petals to the south, using the Rik ‘aa vo rajanam’.1610
In due order, Shiva is worshipped in the east, Hara in the south, Mridha in
the north and Bhava in the petal that is to the west. With fragrances and
flowers and uttering, ‘pra tadvishnu’,1611 Vishnu is invoked and
worshipped in the pericarp and petals to the north. Vasudeva is worshipped
to the east, Aniruddha to the south, Samkarshana to the north and
Pradyumna to the west. With the mantra ‘Hiranyagarbhah
samavartatagre’,1612 a person who knows the mantras will invoke and
worship Brahma in the lotus that is to the west. Hiranyagarbha will be
worshipped in the east, Viraja in the south, Pushkara in the north and Kala
will be worshipped in the west. In the topmost row, one must follow the
norms of pradakshina and start from the east, worshipping the guardians of
the worlds in the due order, in their respective spots.1613 In due order, the
bija mantras for the ten end with ‘Ra’, ‘Pa’, ‘Jna’, ‘La’, ‘La’ again, staring
with ‘A’, ‘Sha’, ‘Sa’, the beginning of the Vedas1614 and Shribija. The
guardians of the worlds must be mentioned by name and worshipped with
these bija mantras. Following the norms and using upachara, Brahma and
Vishnu will be worshipped in the south-west, the north, the north-east and
the south. Devesha will be worshipped in the outer line of the fifth avarana.
The illustrious trident will be worshipped in the north-east, the great Indra’s
vajra in the east, the battle axe in the south-east, the arrows in the south, the
sword in the south-west, the noose in the west, the goad in the north-west
and Pinaka in the north. To satisfy Shiva, a person who knows about the
rules will follow the norms and worship Rudra Kshetrapala, as he stands
facing the west. All of them must be thought of with their hands clasped in
salutation as cups, their lotus faces smiling. They will always be glancing at
the divinity and Devi, full of love and affection. After worshipping the
avarana in this way, he must sprinkle the water for peace. He will again
worship Devesha and speak of Pranava as Shiva. In this way, following the
norms, he will worship with fragrances and other upachara. After
worshipping, he will offer naivedya, prepared according to the rules. He
will again offer achamaniya and arghya, as he had done earlier. As
instructed, he will then offer water for drinking and betel leaves. When
nirajana1615 is done, the rest of the worship will be completed. He will
meditate on the divinity and Devi and perform japa one hundred and eight
times. He will stand up, with a prepared bunch of flowers in the cup of his
hands. O Parameshvari! He will perform japa on Mahadeva, starting with
‘yo devanam’1616 and ending with ‘yo vedadou svara’. He will tender an
offering of flowers and perform pradakshina thrice. Full of supreme
devotion, he will do sashtanga pranama.1617 He will do pradakshina again
and prostrate himself again. Seated on the seat, he will worship the divinity
with his eight names. ‘O Bhagavan Shambhu! Any good or bad karma I
have done is service to you.’ Saying this, he will offer water from the conch
shell and flowers. He will again worship the one who is worthy of worship
and perform japa with the eight names. O Deveshi! Because of your
devotion, I will tell you about this. Listen.”’”’
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Chapter 374-7(9) (Description of
Pranava)
‘“‘Ishvara said, “Shiva, Maheshvara, Rudra, Vishnu, Pitamaha,
Samsaravedya, Sarvajna and Paramatman—these are the eight foremost
names and always indicate Shiva. There are the first five and there are the
others that are beyond tranquility. Depending on the condition, Sadashiva
assumes these five names. When the condition changes, he ceases to
assume that name. There are terms used to indicate the permanent and terms
used to indicate the impermanent. The terms are circumscribed in this way,
and it is possible to be freed from these terms. Because the terms and names
are circumscribed, the first five names and terms indicate appellations other
than the paramatman. The other three names are derived from differences in
the cause. Thus, Shiva exists by creating three kinds of causes. He is
unblemished and is without a beginning. He is not touched by any prior
sentiments. In that extremely pure form, he is spoken of as Shiva.
Alternatively, Ishvara can possess many kinds of beneficial attributes.
Virtuous ones who know the truth about Shiva then address him as Shiva.
The supreme Prakriti is said to be beyond the twenty-three tattvas. Purusha
is spoken of as the twenty-fifth, beyond Prakriti. Bearing in mind the
speaker and what is spoken, he is spoken of as the sound at the beginning of
the Vedas. He can be known through the Vedas and is established in
Vedanta. Since he enjoys Prakriti, he merges into Prakriti. The one who is
beyond Purusha, who merges into Prakriti, is the supreme Maheshvara. The
inclinations of Purusha and Prakriti are subservient to him. Alternatively,
the imperishable maya possesses the three gunas. It should be known that
maya is Prakriti and the one who wields that maya is Maheshvara.
Maheshvara is infinite and he is the one who frees from that maya. The
word ‘rud’ means misery, or the cause of misery.1618 The lord who
destroys that is spoken of as Rudra. Therefore, he is Shiva, the supreme
cause. There is an entity that pervades Shiva’s tattvas, bodies and pots,
ending with the earth. Established in this form, Shiva is known as Vishnu.
Shiva is the father of the universe and beings. Those are his forms. Since he
has a position of everyone’s father, he is spoken of as Pitamaha. A
physician who knows about treatment counters illnesses, using medication.
Ishvara is the eternal cause behind creation, preservation and dissolution of
the world and always counters the gross. That is the reason those who know
everything about the tattvas speak of him as Samsaravaidya.1619 Even
when they possess senses to accomplish the five kinds of jnana,1620 living
beings cannot distinguish the gross from the subtle and do not know about
the three periods of time. There are like atoms and surrounded by dirt in the
ocean of maya, do not know. However, Sadashiva knows the state of every
object. Even though he does not possess senses, he is successful in
understanding the meaning of everything, though he makes no effort.
Therefore, he is spoken of as Sarvajna.1621 He is Paramatman because he
possesses all the gunas, is eternal and is in all atmans. There is no atman
who is superior to him. Therefore, Paramatman is Shiva himself.”’”’
‘“‘“In this way, the undecaying Mahadeva must be praised. His atman is
Pranava. Beginning with the face, he must subsequently tender the offerings
on Ishana’s head. He must control himself and again worship Devesha as
Pranava. With his hands cupped in salutation, he must gather flowers for the
worship. He will inhale through the left nostril, think of the inhaled air as
Shiva and while exhaling through the right nostril, bid adieu to the divinity.
He will experience the words, ‘I am Shiva.’ He will take his leave of all the
deities and avaranas in his heart. After that, in the due order, he must
worship learning and worship the guru. In the proper order, using mantras,
he will do nyasa of the conch shell and the vessel for the arghya in his heart.
In the north-eastern direction, he will offer garlands to Chandesha. He will
again control his prana and mention the names of the rishis. The mandala is
addressed under the name of Kailasa-prastara.1622 It must be worshipped
every day, every fortnight, every month, every six months, every year, or
during the chaturmasya1623 festival. A believer must always worship the
lingam every day. O Mahadevi! It is said that in doing this, a particular
order must be observed. On the day of instruction, he must worship the
lingam along with his guru. ‘Till my breath of life exists, I accept the pledge
of worshipping Shiva.’ Uttering this thrice, he must take a pledge in his
guru’s presence. O beloved! Following the procedure mentioned earlier, he
must undertake the worship every day. Having offered the arghya, he must
pour water on top of the lingam. Uttering Pranava, he must worship and
offer incense and a lamp. Chandesha must be worshipped in the north-
eastern direction and flowers offered. The lingam and its pedestal must be
washed with water purified by straining it through a piece of cloth. Uttering
Pranava, a flower must be placed on top of the lingam. In his mind, he must
think of Shakti as the seat of pure learning. Having thought this, he must
instate Parameshvara. It is said that the lingam must be bathed with
panchagavya and other objects. Or pure and fragrant water can also be used.
Using verses from the Rig Veda or Sama Veda, the divinity must be
worshipped under the names of Pavamana, Rudra, Nila and Tvarita. The
five brahmanas must also be worshipped. When the divinity, Devesha
Shiva, is bathed, Pranava must be chanted. When a special arghya is
offered, or when he is sprinkled with water, Pranava must be recited. When
the lingam has been cleaned with a piece of cloth, a flower must be placed
on top of the lingam. The lingam must be placed on the pedestal and Surya
must be worshipped. Shakti must be worshipped as the pedestal and Ananta
must be worshipped below the pedestal. The throne, which is above Ananta,
must also be worshipped. Alternatively, Skanda can be worshipped above
or below the pedestal. Thinking of the image of the lingam, he should
worship you and me. A mendicant must be full of devotion and must follow
the proper rules. He must perform dhyana on me. O beloved! I have thus
told you about something that is extremely secret. One must endeavour to
keep this a secret and should not reveal it to anyone. One should give it to
devotees, to mendicants who are devoid of attachment. It should be given to
a person who is tranquil and devoted to his guru, engaged in yoga for my
sake. If a person transgresses my command and gives it to anyone else, he
is foolish in intelligence. He acts against me and there is no doubt that he
will go to hell. O Deveshi! However, if he gives it to someone who is my
devotee, there is no doubt that he is dear to me. After enjoying all the
objects of pleasure in this world, he will obtain a destination with me.”’”’
‘“Vyasa concluded, ‘Hearing what Mahadeva had said, Mahadevi praised
him with many hymns that contained the essence of the Vedas.
Parameshvari prostrated herself at the illustrious lotus feet of her husband,
who is Pranava. O supreme among sages! Her heart was greatly delighted,
and she rejoiced. O brahmanas! This illuminates the meaning of Pranava
and is extremely secret. It is full of jnana about Shiva and destroys the
afflictions of a worldly existence.’”’
‘Suta concluded, “Parashara’s son, tiger among sages and the great ascetic,
said this. He was worshipped by sages and those who spoke about the
Vedas, who were full of great devotion. He remembered Mount Kailasa and
left the hermitage. At the end of the sacrifice to Parameshvara, their hearts
were also delighted. Full of great devotion, they worshipped the one who
wears the moon on his crest, along with Uma. They engaged in yama and
other methods of yoga, supremely immersed in dhyana on Shiva. Devi
related this to Guha and Guha told Nandi. The illustrious Nandi recounted it
to the sage Sanatkumara. My guru, the infinitely energetic Vyasa, obtained
it from him. O bulls among sages! I obtained this sacred account from him.
Knowing that you are full of love and devotion for Shiva and that you are
dear to Girisha, I have made you hear this greatest of secrets. This account
is loved by Shiva and is greatly secret. You must give to mendicants with
tranquil minds, those who are devoted to Shiva’s feet.”’
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Chapter 375-7(10) (Suta’s
Instructions)
Vyasa said, ‘When Suta left, the sages were amazed. Worried, they spoke to
each other, dejected at their loss of memory. “What the lord among sages
told us about Vamadeva’s views has been forgotten by us. This is not right.
When will we see that noble sage again? His supreme sight destroys the
torrents of miseries that characterize this ocean of worldly existence. As a
result of the good merits we have earned from worshipping Maheshvara, let
the lord of sages quickly come before us.” O bull among sages! The sages
were full of such thoughts. They remained there, worshipping Vyasa’s
disciple1624 in their hearts, eager to see him again. At the end of one year,
the great sage returned from Kashi. He possessed jnana and was full of
devotion towards Shiva. He was the one who illuminated the meanings of
the Puranas. On seeing that Suta was coming, the sages were delighted in
their minds. They got up and honoured and worshipped him with a seat and
arghya. With a smiling face, the tiger among sages also greeted them. He
happily bathed in Jahnavi’s waters, which were supremely purifying. Using
sesamum and grains of rice, he offered oblations to rishis, gods and
ancestors. Returning to the bank, he cleaned his garment and wore it. He
performed achamana twice and along with mantras to Sadyojata and others,
wore bhasma. The lord among sages cleaned himself in the proper way.
Possessing excellent intelligence, he wore a garland of rudraksha beads and
performed the daily rites. Following the indicated norms, he wore Tripundra
on his limbs. Full of virtuous devotion, he repeatedly prostrated himself and
worshipped Vishveshvara, Uma’s beloved, along with his son and the lord
of ganas.1625 Following the norms, he worshipped the lord Kalabhairava.
Performing pradakshina thrice, he prostrated himself five times. He did
pradakshina again and prostrated himself on the ground, like a rod. He
praised him with supreme hymns and remembered his lotus feet. He
chanted the illustrious panchakshara mantra one hundred and eight times.
He stood in front and asked for Maheshvara’s forgiveness. In the centre of
Muktimandapa, he worshipped Chandesha. The sages, accomplished in the
Vedas, sat down in their earmarked seats. Stationed thus, all of them used
mantras and prostrated themselves. To enhance their sentiments, he then
spoke to the Indras among sages.’
‘Suta said, “O immensely wise ones! O sages who are firm in your vows!
You are blessed. I have come here for you. Now hear about the account.
After telling you about the meaning of Pranava, I went on a visit to the
tirthas. I will tell you about that account. After leaving this spot, I went to
the banks of the southern ocean. I bathed there and in the proper way,
worshipped Devi Kanyamayi Shivaa.1626 O Indras among brahmanas!
Then I again went to the banks of the river Suvarnamukhari.1627 I reached
the extremely wonderful city named after Mount Shrikalahasti. I bathed in
the waters of Suvarnamukhari and offered oblations to devas and rishis. Full
of devotion, in the proper way, I displayed mudras and remembered
Girisha. I worshipped Kalahastisha, who is as radiant as the chandrakanta
jewel.1628 His five supremely wonderful faces are towards the west. Even
if one sees him only once, everything that causes harm is destroyed. He is
the lord of the three gunas. He bestows every kind of siddhi, objects of
pleasure and emancipation. After this, full of great devotion, I worshipped
Shivaa, who is to his right. She is the bud that leads to jnana germinating.
She is the mother of the universe. I chanted the illustrious panchakshara
mantra one thousand, one hundred and eight times. Having done the japa, I
performed pradakshina and praised and prostrated myself repeatedly. I
lovingly did pradakshina of the mountain every day. My mind was full of
joy and every day, I observed the niyamas. O lords among sages! As a
result of Devi’s favours, who is the bud that leads to jnana germinating, I
resided there for four months. On one occasion, I had spread a piece of
cloth, an antelope skin and kusha grass on a seat. O sage! Seated there, I
immersed my senses in samadhi on the supreme Rudra, who is supreme and
complete bliss and consciousness. I realized, ‘I am Shiva’, and my mind
was freed of all anxiety. At that time, my virtuous guru, the ocean of
compassion, manifested himself in the lotus of my heart. He resembled a
dark cloud. His tawny and matted hair had the lustre of lightning. He was
tall and held a kamandalu and a staff. He was attired in antelope skin. As a
result of the bhasma, all his limbs could be seen to be marked with all the
auspicious signs. The radiant Tripundra was on his forehead and rudrakshas
were his ornaments. His two large eyes were like the petals of red lotuses. O
believers! As soon as I saw him, a wonderful incident occurred. I was
deluded and lost my senses. When I opened my eyes, I lamented. The tears
that rolled down from my eyes were like a stream in a mountain. At that an
invisible voice was heard from the sky. O brahmanas! It was wonderful.
Listen lovingly. ‘O son of a Suta! O immensely fortunate one! Go to the
city of Varanasi. The sages whom you had instructed earlier, are waiting
there for you now. They are extremely eager and are waiting for your
auspicious visit. They are fasting.’ Saying this, the invisible voice stopped. I
immediately got up. Full of devotion towards the divinity and Devi, I again
performed pradakshina and prostrated myself on the ground, like a rod,
twelve times. Following my guru’s command and understanding what Shiva
and Shivaa want, I quickly left that kshetra and came here, travelling for
forty days. O best among sages! I have come here. Show me your favours.
Please tell me what I should speak to you about now.”’
Vyasa concluded, ‘Hearing Suta’s words, the rishis were delighted in their
minds. O tiger among sages! They repeatedly prostrated themselves before
Vyasa and spoke.’
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Chapter 376-7(11) (Description of
Vamadeva)
‘The rishis said, “O Suta! O immensely fortunate one! O Suta! You are our
excellent guru. If you are going to show us your favours, we will ask you.
We are always your devoted shishyas and we have a guru like you. We have
just seen that you are gentle in your attitude towards us. Earlier, when you
spoke about Viraja oblations, you mentioned Vamadeva’s views. O sage!
We did not hear about it in detail. Full of great love and devotion, we wish
to hear about that now. O ocean of compassion! You should affectionately
tell all of us about it.”’
Vyasa said, ‘Hearing their words, Suta was delighted and his body hair
stood up. He devotedly prostrated himself Mahadeva, the greatest guru
among all gurus, before Mahadevi, the mother of the three,1629 and before
his guru, Vyasa. He spoke in a deep voice to the sages, causing them joy.’
‘Suta said, “O sages! May all of you be well. May all of you always be
happy. May you be steady in your devotion towards Shiva. May you
yourselves propagate devotion towards Shiva and Shivaa. I have heard a
wonderful account from my guru’s lotus mouth. I have not spoken about
this earlier, scared of revealing a secret. O immensely fortunate ones! But
you are indeed devoted to Shiva and Shivaa, firm in your vratas. Having
ascertained this, I will tell you. Listen happily.”’
‘“Earlier, in Rathantara kalpa,1630 the sage Vamadeva was travelling
around the earth, purifying it with the touch of his feet. Even when he was
in his mother’s womb, he possessed jnana about Shiva and Shivaa. He was
himself the most revered of gurus. He knew the true meanings of the Vedas,
the agama texts, the Puranas and all the sacred texts. He knew about the
births and karma of devas, asuras, humans and other living beings. All his
limbs were covered with bhasma. Masses of matted hair covered his head.
He was without a home and free from desires. He was devoid of the
opposite pairs of sentiments and devoid of ahamkara. The sky was his
garment. He possessed immense jnana and was like another Maheshvara.
He was surrounded by Indras among sages who were like him but had
become his shishyas. His heart was submerged in the most sacred
destination. He happily entered the place, to the south of Meru, known as
Kumara’s mountain. The one who rides the peacock, Bhagavan Isha’s son,
resides there. He possesses jnana and wields a spear. The brave one crushes
all the asuras. He resides there with Gajavalli and is worshipped by all the
devas.1631 There is a lake named after Skanda there and that lake is as
large as the ocean. It is full of a lot of clear and fathomless water and that
cool water is tasty to drink. All the wonderful qualities existed in the lord’s
presence. Along with his disciples, Vamadeva, the great sage, bathed there.
Kumara was seated on the summit, surrounded by a large number of sages.
The one who rides an excellent peacock was as radiant as the rising sun. He
possessed four arms and beautiful limbs. He was adorned with a diadem
and other ornaments. He was served by two jewels among spears and held a
spear and a cock. His hands were in the varada and abhaya mudras. When
he saw Skanda, the lord among sages was filled with great devotion and
started to worship and praise him.”’
‘“Vamadeva said, ‘AUM. I prostrate myself before the meaning of Pranava,
before the one who determines the meaning of Pranava, before the seed of
the aksharas of Pranava. I prostrate myself before Pranava. I worship
Pranava. Your own form represents the meaning of Vedanta. You are the
one who determines the meaning of Vedanta. You are the one who knows
the meaning of Vedanta. You are the eternal one who knows. I prostrate
myself before you. I worship you. I prostrate myself before Guha,1632 who
is hidden inside the hearts of beings. You are secret. Your form is secret.
You are the one who knows the secret agama texts. I prostrate myself before
you. You are smaller than the smallest. You are greater than the greatest. I
prostrate myself before the one who knows the great and the small, the one
who is a form of the paramatman. O Skanda! O one whose form spills
out!1633 O one whose energy is as red as that of the sun! I prostrate myself
before the one who wears a garland made out of mandara flowers,1634 the
one who always wears a diadem and other things. O Shiva’s shishya! O
Shiva’s son! O one who bestows auspiciousness! O one loved by Shiva! O
treasure who brings pleasure to Shiva and Shivaa! I prostrate myself before
you. I prostrate myself before Ganga’s son,1635 the intelligent Kartikeya,
Uma’s great son, who lay down in a clump of reeds. O one who possesses
six undecaying bodies! O one who determines six different kinds of
meanings! O one whose form is beyond the six paths!1636 O one with six
faces! I prostrate myself before you. I bow down before you. O one with
twelve large eyes! O one with twelve upraised arms! O one who holds
twelve kinds of weapons! I prostrate myself before the one who has twelve
parts. O one with four arms! O serene one! O one who holds a spear and a
cock! O one with a boon in his hand! I prostrate myself before the one who
shatters asuras. O one whose chest is smeared by the kumkuma from
Gajavalli’s breasts! O one who is delighted when Gajanana1637 is happy!
You are the abode of fame and the pure think about you. Your praise is sung
by Brahma and other devas, sages and kinnaras. O one whose lotus feet are
worshipped by flowers, diadems, ornaments and garlands, when gods bend
down before them. I prostrate myself before you.’”’
‘Suta continued, “Vamadeva uttered this divine praise to Skanda. If a person
reads it, or hears it, he goes to the supreme destination. It leads to great
wisdom and enhances devotion towards Shiva. It always grants a long
lifespan, freedom from disease, wealth and everything else that is desired.
In this way, Vamadeva praised the lord who is the deva general. He
performed pradakshina thrice and prostrated himself, like a rod. He did
sashtanga pranama and performed pradakshina again. O brahmanas! He
then stood humbly by his side. The stotram that Vamadeva uttered is full of
great meaning. On hearing this, the lord who is Maheshvara’s son, was
pleased. Mahasena told him, ‘I am pleased with your worship. You have
praised me devoutly and have ended well. What shall I do for you now? O
sage! You are foremost among yogis. You are complete and without desires.
In this world, there is nothing that people like you have to ask for.
Nevertheless, for the sake of protecting dharma and desiring to show
favours to the worlds, virtuous saints like you wander around the earth. O
brahmana! If it is fit to be heard, you should tell me about it now. For the
welfare of the worlds, I will tell you whatever you want.’ Hearing Skanda’s
words, the great sage, Vamadeva, humbly replied in a deep voice that
rumbled like the clouds. Vamadeva replied, ‘O illustrious one! You are the
supreme lord. You bring prosperity to the superior and the inferior. You
know everything. You do everything. You are the lord who possesses every
kind of power. In the presence of someone like you, the supreme lord, what
can we, ordinary beings, say? Nonetheless, it is your favour that you have
spoken to me like this. O immensely wise one! I am successful. However, I
only possess a minute particle of vijnana. Since you have urged me, I will
ask. Please pardon my transgression. Pranava is supreme, it expresses
Parameshvara himself. It speaks of the divinity Pashupati, who frees
animals from their bonds. As soon as he is invoked by the speaker, he
instantly frees the animal. Thus, through Pranava, the speaker obtains siddhi
about Shiva. The eternal shruti texts have said, “AUM is everything. AUM
is the brahman.” They have also said, “The brahman is everything.” O
commander of devas! O lord of devas! I prostrate myself before you. O lord
of mendicants! I prostrate myself before you. O complete one! I prostrate
myself before you. This being the case, there is nothing other than Shiva in
the universe. Shiva Maheshvara is the lord who assumes every kind of form
and pervades. I have heard the meaning of Pranava stated, collectively and
individually. O Mahasena! But I have not come across a guru like you.
Therefore, showing me your compassion, you should speak about its
meaning. In due order, please all tell me about the rules and good conduct.
My lord is the guru who severs the bonds of all beings. My guru, therefore,
show me your compassion and tell me the meaning.’ Skanda was thus asked
by the sage. He prostrated himself before Sadashiva, whose form is Pranava
and who is distinguished by the thirty-eight supreme parts. He is eternal and
with Uma. The supreme sages are by his side. He thus started to speak
about what is beneficial, something that is hidden in the shruti texts.”’
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Chapter 377-7(12) (Rules for
Sannyasa)
‘“Shribrahmanya1638 said, ‘This is praiseworthy. O immensely fortunate
one! O Vamadeva! This should be lauded! O lord among sages! You are
Shiva’s great devotee. You are supreme among those who possess jnana
about Shiva and Shivaa. There is nothing in the three worlds that is not
known to you. Nevertheless, to show compassion to the worlds, I will tell
you. Behold. All those in the world are deluded by many sacred texts. They
are deceived by Paramesha’s extremely wonderful maya. They do not know
the true meaning of the supreme Pranava, or Parameshvara, the saguna and
nirguna brahman, who is the origin of the three divinities. I will raise up my
right hand, take a pledge and tell you. This is the truth. I say again, this is
the truth. This is the truth. I repeat that this is the truth.’”’
‘“‘Shiva and Shivaa are the meaning of Pranava. This has been described in
the foremost shruti, smriti, agama and other sacred texts and in the Puranas.
Words cannot reach him, and he cannot be reached through thoughts. A
person who knows that bliss is not scared of anything anywhere. The entire
universe, starting with Vidhatri, Vishnu and Indra, and including all the
elements and senses, first originated from him. There is nothing anywhere
that is his cause. The lightning, the sun or the moon cannot illuminate him.
His radiance illuminates the entire universe, in all directions. He himself
possesses all the prosperity and therefore has the name of Sarveshvara.
Those who desire emancipation meditate on him in the cavities within their
hearts. He pervades everything. His atman is illumination. He is radiant
consciousness. He is supreme Purusha. His beautiful Shakti cannot be
reached through emotions. She is saguna and nirguna. Shivaa is mysterious
and nishkala. O sage! Yogis who desire emancipation should progressively
perform dhyana on his three forms—gross, subtle and beyond the two.
Among all devas, he is nishkala. He is the original and eternal divinity.
Since his nature is that of jnana and kriya, he is chanted about as the
paramatman. Sadashiva is himself the image of the lord of devas. There are
five mantras in the divinity’s body and his image has five parts. He
resembles pure crystal. He is pleasant and his radiance is cool. The lord
possesses five faces, ten arms and fifteen eyes. Ishana is his diadem, the
eternal Purusha is his face, Aghora is his heart, Vamadeva is his private
parts and Sadya is his feet. His image has both sakala and nishkala forms.
The six Shaktis, omniscience and the others,1639 are the six limbs of his
image. The Shakti of sound throbs in the lotus in his heart. He is adorned on
the left by his own Shakti, Manomani. I will explain the rules for the six
types of mantras and their nyasa. I will speak about them collectively and
individually and they are based on Pranava. Initially, the order of instruction
must be stated. Listen. O sage! In the world, four varnas are spoken about
and are famous. The shruti texts only speak about conduct for the first three.
The shudras are outside the purview of the shruti texts because their
substance is service. In their own respective ashramas, all the three varnas
should only practice the dharma indicated in the shruti and smriti texts,
never anything else. Following the karma indicated in the shruti and smriti
texts, it is possible to obtain siddhi. When he laid down the path of the
Vedas, this is what Paramesha said. Following the sacred conduct of the
varnas and the ashramas, one worships Parameshvara. Many supreme sages
have obtained sayujya in this way. The shruti texts say that sages are
satisfied through brahmacharya, devas through sacrifices and rites, and
ancestors through offspring. Having freed himself from three debts in this
way, a person must leave for the ashrama of vanaprastha. Conquering his
senses, he must tolerate heat and cold, joy and misery. The ascetic will be
restrained in diet and practice yama and the other components of yoga, so
that the intelligence becomes firm and does not waver. In this way, he will
gradually become pure in his atman and detach himself from all karma.
Leaving aside all karma, he will worship jnana alone. That becomes unity
with Shiva and yields the fruits of being a jivanmukta. This is known to be
the best state, without aberrations, and reached by those who have
controlled their atmans.’”’
‘“‘For the welfare of the worlds and out of affection towards you, I will
describe its nature to you. O immensely wise one! Listen attentively. A
supreme and intelligent mendicant must approach an acharya. He must
know the truth about the meanings of all the sacred texts. He must be
accomplished in jnana about Vedanta. A discriminating person will
approach him, according to the rules. The intelligent person must make
efforts to please him, prostrating himself like a long rod. The guru is said to
be Shiva and Shiva is spoken of as the guru. Having made up his mind in
this way, he must state his intention. Having obtained the guru’s permission,
he must follow the vows and subsist on milk for twelve days. Following the
rules, on chaturthi or dashami in shukla paksha, he must get up in the
morning and take a bath. Purifying his atman, an intelligent person must
carry out the daily rites. He must invite his guru and following the norms,
perform Nandi-shraddha. The Vishvadevas are described under the name of
Satyavasus. For a Deva-shraddha, Brahma, Vishnu and Mahesha are the
three who are mentioned. For a Rishi-shraddha, the ones mentioned are
offspring of human fathers and divine women. In the case of a Deva-
shraddha, the Vasus, the Rudras and the Adityas are described. In the case
of Manusha-shraddha, the ones mentioned are the four lords among sages,
Sanaka and the others. In the case of a Bhuta-shraddha, which comes
afterwards, it is the five great elements. The four aggregates of elements are
said to be the eyes and other categories that are the senses. For a Pitri-
shraddha, three are included—the father, the grandfather and the great-
grandfather. For a Matri-shraddha, the ones included are the mother, the
grandmother and the great-grandmother. For Atma-shraddha, there are four
who are mentioned—one’s own self, the father, the grandfather and the
great-grandfather, along with their wives. For a Matamaha-shraddha, the
three mentioned are the mother’s father, grandfather and great-grandfather.
In every shraddha, one must think of an even number of brahmanas. They
must be invited, and he must himself attentively wash their feet and perform
his own achamana. He must perform the following japa. “Let the particles
of dust that arise from their feet be like trails of smoke and sanctify my
lineage. They are the cause behind every kind of prosperity. They are like a
bridge across the shoreless ocean that is samsara. Let the dust from the feet
of the brahmanas purify me. They are like one thousand suns that destroy
every kind of darkness. They are like kamadhenus that yield everything
wished for. They are like the sacred and embodied form of waters from
every tirtha. Let the dust from the feet of the brahmanas save me.” Having
done this, he must prostrate himself and perform sashtanga pranama on the
ground, like a rod. He will stand there, facing the east, and remember
Shambhu’s lotus feet. He will be firmly seated and hold the pure and sacred
thread in his hand. He will perform pranayama thrice and mentioning the
tithi, state the following. “I have decided to take sannyasa. As part of that, I
have to perform eight shraddhas—beginning with Vishvadeva-shraddha and
ending with Matamaha-shraddha. I will perform them, following the rules,
and seek your permission.” Having made up his mind in this way, he will
fling the darbha grass away, to the north. He will get up, touch water and
being the task of inviting the brahmanas. With the sanctified water in his
hand, he will touch the hands of the brahmanas and say, “At this moment, I
am inviting you for the sake of the Vishvadevas. Please show me your
favours.” This is the procedure for all the cases.1640 Having performed the
invitation in this way, he will draw ten mandalas, starting from the north.
He will ask the brahmanas to stand inside these and duly worship their feet
with akshata. He will address the Vishvadevas by name and say, “This is
padya.” He will offer kusha grass, flowers, akshata and water. Having
offered padya, he will stand, facing the north, and also wash his own feet.
Having performed achamana, he will ask them to sit on their seats, in pairs.
“This is a seat for the brahmana, who is a form of the Vishvadevas.” Saying
this, he will offer a seat spread with darbha grass and stand there, holding
some darbha grass in his hand. He will say, “This is a Nandi-shraddha,
performed for the Vishvadevas. I invite you to be present here.” He will
invite them to be present and they will reply, saying that they accept. When
the bulls among brahmanas accept, he will tell the bulls among brahmanas,
“Let my resolution be complete and let me accomplish my wishes. May you
show me your favours.” He will place rice and other food articles in clean
and separate vessels made out of pure plantain leaves, covering them with
darbha grass. When they have been covered, he will himself sprinkle water
over them. Having done this, he will lovingly take each vessel and place the
vessel down on the ground. After this, akshata will be offered to devas and
others, using the chaturthi case. Having taken the food, he will offer it to
devas, uttering “svaha”. He must say, “This is not for me.” This is said to be
the procedure in every case.’”’
‘“‘After this, he must perform the following japa. “The remembrance of his
lotus feet and japa with his name makes every task full and complete. I
worship Ishvara, along with Amba.” Following the japa, he will say, “I have
performed Nandi-shraddha and I say that I have completed it.” When the
bulls among brahmanas confirm that this is indeed the case, he will please
them. He will prostrate himself on the ground, like a rod. He will stand up
and tell the brahmanas, “Let this food be like amrita to you.” Extensive in
his intelligence, he will join his hands in salutation and entreat them, full of
great affection. Following the due norms, he must chant Shri Rudra Sukta,
Chamaka Sukta and Purusha Sukta.1641 He will meditate on Sadashiva in
his heart and perform japa on the five brahmanas. At the end of the meal, he
will chant Shri Rudra Sukta again and ask his forgiveness of the brahmanas.
Using that mantra, he will sip some water from the palm of his hand. He
will perform achamana and washing his feet, go to the place where pinda is
to be offered. He will be silent and seat himself, facing the east. He will
perform pranayama thrice and say, “As part of the Nandi-shraddha, I will
offer pinda.” Having taken this resolution, starting from the south, he will
attentively draw nine lines. Over these, he will spread twelve blades of
darbha grass, with the points facing the east. These are the places for five
devas, Daksha and the others. Remaining silent, he will offer akshata and
water in three places.1642 For the other places, the mother and others, he
will ask forgiveness. He will say, “atra pitaro”1643 and worship them with
akshata and water. In this way, he will offer it in five places, for devas and
others. Devas must be addressed by name, in the chaturthi case. In each of
those five places, three pindas must be offered. Following the path indicated
in grihya sutras, pindas must be offered separately. For the complete
satisfaction of the ancestors, they must be offered along with akshata. He
will then meditate on the divinity Sadashiva’s lotus feet in his heart.
Reading the shloka1644 again, he will remember his lotus feet. According
to his capacity, he will bow down and offer dakshina to the brahmanas.
Having offered this, he will seek their forgiveness and take his leave from
them. He will offer the pindas to cows or fling them away in water. Uttering
sacred words of benediction, he will then eat, along with his relatives. The
next day, the intelligent person will get up and perform his daily rites. He
will fast and shave off his hair, with the exception of that under the armpits
and in the genital region. He will shave off the hair on his head and his
beard, paring his nails. Following the norms, all the hair must be shaved off.
He will bathe and wear a washed and clean garment. Performing achamana
twice, he will become pure in mind and body. Uttering sacred words of
benediction, he will follow the norms and wear bhasma. Objects used as
oblations and those offered to the acharya as dakshina are naturally pure.
All the others must be sprinkled with pure water. Objects must be given,
especially to brahmanas, who are Mahesha’s form. They must also be given
to devotees and to the guru, who is Shiva’s form. After giving garments and
dakshina to him, he must prostrate himself on the ground before him, like a
rod. The loincloth, its string and his staff and other things must be cleaned
with earth. He will then collect the objects used for oblations and the
kindling and leave them on the shore of an ocean, on the bank of a river, on
a mountain, in Shiva’s temple, in the forest or in a cow pen, thinking about
which is the best place. Performing achamana, he will make his mind as
pure as a bunch of flowers. Along with “AUM”, he will chant, “namo
brahmane”.1645 He will perform japa thrice, with “agnimile
purohitam”.1646 After this, he must mention Agni deva by name and take
the great vow, chanting, “ishe tvorje tva”1647 and “agna ayahi vitahe”,
followed by “shanno devirabhishtaye”.1648 After this, he must recite
.1649 This must continue for five years. This is the
traditional learning that has come down to us and I have spoken about it so
that you can speak about it and the learning can flourish. When this has
been learnt, he can easily pursue his questions on dharma. Or he can
perform japa and pursue the questions on the brahman, as stated in the
Vedas. He will perform japa on Brahma, Indra, Surya, Soma, Prajapati, the
paramatman in his jivatman, the paramatman in the form of jnana and only
on the paramatman, starting with Pranava and ending with “namah”. The
japa must be performed in the chaturthi case. He will chant Pranava and eat
a fistful of saktu. He will perform achamana twice and touch his navel. He
will chant the mantras, starting with Pranava and ending with “namah”. He
will again meditate on the paramatman in his jivatman, the paramatman in
the form of jnana and the paramatman. This is Prajapati’s supreme view.
The japa will end with the utterance of “svaha”. After this, chanting
Pranava thrice, he will eat milk, curds and ghee separately and perform
achamana twice. He will then sit down, facing the east and stable on his
seat, make his mind steady. Following the instructed rules, he must perform
pranayama thrice.’”’
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Chapter 378-7(13) (Rules for
Sannyasa Continued)
“‘Subrahmanya said, ‘He must take his bath at midday. Controlling his
mind, he must collect, fragrances, flowers, akshata and other articles for
worship. In the south-eastern direction, he must worship Vignesha,1650
revered by devas. Following the norms, he must invoke him with the
mantra “gananam tva”.1651 He is red in complexion and gigantic in size.
He is adorned with every kind of ornament. He holds a noose, a goad, aksha
beads and a boon in his lotus hands. In this way, he must invoke Shambhu’s
son, Gajanana, at the time of sandhya. He must worship him with payasam,
apupas, a coconut and molasses. After offering an excellent naivedya, betel
leaves must be offered. When he has been satisfied, he must prostrate
himself and pray that impediments are removed. Following the norms, the
fire for the worship must be within his own house. Following the norms for
a sacrifice, oblations of ghee must be offered into the fire. The oblations
will be completed with the three Riks “bhuh svaha”.1652 In this way, the
oblations are completed. He must then attentively perform japa with Gayatri
mantra until it is afternoon. In the evening, he will perform the sandhya
worship by first having a bath. He will offer the oblations for the evening
worship silently and inform his guru that this has been done. He will boil
charu and collect different kinds of kindling, cooked food and ghee.
Oblations will be offered with suktas to Rudra, Sadyojata and others.
Mahadeva will be thought of in the fire, along with Amba and the five
brahmanas. Gouri will be remembered, and oblations offered with the
mantra “gourirmimaya”.1653 He will offer oblations once, with the mantra
“agnaye svishtakrite svaha”.1654 When the oblations are over, a learned
person will sit down to the north of the fire. He will be silent and will be
seated on a piece of cloth or antelope skin, with kusha grass spread on it.
Steady in his mind, he will perform japa with Gayati mantra and wait for
Brahma muhurta. He will bathe and if he is incapable, follow the rules and
only wear bhasma. Otherwise, he will cook charu over a fire and pour ghee
over the charu he has cooked, offering it as an oblation into the fire. He will
then recite Rudra sukta, along with the vyahritis, and performing japa, fix
his mind on the five brahmanas, Shiva’s lotus feet, Prajapati, Indra and the
Vishvadevas. Brahma and the others will be addressed in the chaturthi case,
ending with “svaha” and “AUM”. Having performed japa, he will next utter
auspicious words of benediction. He will say “agnaye svaha” and offer
oblations into the fire, completing it with five oblations of “pranaya svaha”.
He will then offer ghee to the svishtakrite fire. He will again do japa with
Rudra sukta and hymns to the five brahmanas. He must again do japa, with
mantras to the four forms, Mahesha and the others.1655 The remaining
oblations will be offered in accordance with the path indicated in his own
branch of the Vedas. A discriminating person will follow the same
procedure for the other devas, including the accompaniments. In this way,
oblations must be tendered into the mouth of the fire, following practices of
tantra. After this, the Viraja oblations will be offered. This must be done so
that the twenty-six tattvas in the body merge and become purified. He will
state, “Let the tattvas in my body become purified.” For the sake of
purifying himself, the Arunaketuka mantras must be used.1656 O sage! He
will mention the tattvas in the due order, starting with earth and ending with
Purusha. As he silently offers ghee into the red entity, he will remember
Shiva’s lotus feet. There are five, consisting of earth and the others. There
are also five, consisting of sound and the others. There are also five,
consisting of the tongue and others.1657 Other than ears and others, there
are four which were added later to the group—the head, the sides, the
stomach and the calves. There are seven dhatus.1658 There are the five
breaths of life—prana and the others.1659 There are five koshas.1660
There are the sankalpas—mind, consciousness, intellect, ahamkara and
fame.1661 The gunas follow and there is Prakriti, beyond which, there is
Purusha. Purusha is the one who enjoys and the others that are known are
like his food. Five others are described, and these are inside. O lord among
sages! These are destiny, time, attachment, learning and kala.1662 These
originate in maya. The shruti texts say, “Maya is Prakriti and learning and
the others are maya.” The tattvas mentioned in the shruti texts result from it.
There is no doubt about this. The shruti texts state, “Destiny is the nature of
time.” These categories of five are known as cycles of five. A person who
does not know that nature of these categories of five is not learned. He is
foolish in intelligence. Not understanding about the nature of Prakriti,
Purusha falls below. Purusha sticks to Prakriti’s side, like the eyes stick to a
crow’s sides. This is spoken of as Vidya-tattva. This is spoken of as pure
knowledge about Maheshvara, Maheshvari, Sadashiva, Shakti and Shiva as
the fifth. This is also spoken of as Shiva-tattva and is expressed in a
statement about the brahman—“Prajnanam Brahma”.1663 O lord among
sages! The earth and the other tattvas originate from Shiva. They dissolve
into their own causes, and it is through this process that they get purified.
He will use eleven mantras to describe the supreme destination. The word
“Shiva-jyoti” will be uttered to describe that destination and the chaturthi
case will be used. After offering the oblations, he will say, “Not for me.”
This indicates the process of renunciation. After this, he will use various
mantras, kapotakaya and others,1664 addressing the paramatman as the
pervasive one. The words “Shiva-jyoti”, “Vishvabhuta”1665 and
“Ghasanotsuka”1666 must be used, with the chaturthi case. One must use
the expression, “To the divinity who is the supreme destination.” A mantra
to cause Vishvarupa1667 to arise will be used. One should chant the
expression, “To Purusha. AUM. Svaha.” Thereafter, the following
expression must be used. “To the pervasive paramatman, the destination of
the three worlds. This is not for me.” The rites will be concluded according
to the branch of the Vedas that he follows. When this is over, he will eat the
charu and the cakes, mixed with ghee. He will give the dakshina, gold and
other things, to the brahmana who has been invited and show a mudra of
taking leave. After this, he will perform the morning worship. A man will
perform japa with the mantra, “Let the Maruts sprinkle on me.”1668 He
will use the mantra “ya te agne”,1669 warm his hands over the fire and
invoke that fire within the abode of the atman, inside himself. He will
perform the morning sandhya rites and worship Aditya. He will enter the
water, up to the point of his navel, and eagerly and cheerfully perform japa,
with a steady mind. He will offer oblations into the fire and perform the
beneficial Prajapatya rites, following the fire rites mentioned in the shruti
texts. He will give everything he possesses away as dakshina.’”’
‘“‘Having invoked the fire within his own atman, the brahmana will leave
the house. He will chant the first line of Savitri mantra and say, “I am
entering Savitri. Bhuh. AUM.” As in the earlier case, he will chant the
second line of Savitri mantra and say, “I am entering Savitri. Bhuvah.
AUM.” He will next chant the third line of Savitri mantra and say, “I am
entering Savitri. Svah. AUM.”1670 Thereafter, he will chant all three lines
of Savitri mantra and say, “I am entering Savitri. Bhuh. Bhuvah. Svah.
AUM.” O lord among sages! He will state this with an extremely cheerful
and steady mind. Thereafter, an intelligent person will perform japa with
Gayatri mantra and think the following. “This is Bhagavati. She is half of
Shankara’s body. She possesses five faces and ten arms. She has three
dazzling eyes. Her diadem is adorned with the nine jewels1671 and is
marked with the sign of the rising moon. She resembles pure crystal and the
auspicious one holds ten weapons. Her body is adorned with a necklace, an
armlet, an ornament at the waist, bangles and anklets. She wears divine
garments and is adorned with divine ornaments. Vishnu, Vidhatri, devas,
rishis, gandharva leaders and humans always serve Shivaa, who pervades
all atmans. She is charming and following dharma, is the divinity
Sadashiva’s wife. She is Jagadamba, the mother of the three. She possesses
the three gunas and is also nirguna. She is the original being, without birth.
She is the primordial Devi. The brahman is in her and those three lines
represent her.” The Gayatri mantra is Shiva’s form. If a person recites it in
an improper way, he is a sinner and is cooked in a terrible hell for
innumerable kalpas. She1672 originates in the vyahritis and dissolves into
them. The vyahritis originate from Pranava and dissolve into Pranava.
Pranava is the beginning of all the Vedas. Pranava expresses Shiva. It is the
emperor of all mantras. It is the great seed and the supreme mantra. It is
said that Shiva is Pranava and Pranava is Shiva. There is no difference
between the speaker and the object of speech. When beings chant this great
mantra, or hear it, and give up their bodies in Kashi, Shiva bestows supreme
emancipation on them. Therefore, that single akshara expresses the divinity
Shiva, the supreme cause. The best among mendicants use it to worship him
in the lotus that is in their hearts. There are men who desire emancipation.
They are persevering and unattached to worldly pursuits. Knowing that
their minds should not be on material objects, they worship the supreme
Shiva. In this way, he dissolves Gayatri into Pranava, which expresses
Shiva. He then performs japa with the anuvaka, “Aham vrikshasya
reriva”.1673 He will chant the anuvaka that begins
“yashcchandasamrishabhah” and ends with “gopaya”.1674 After
completing the japa, he will state that he has got up. He will utter Pranava
thrice, in a low, medium and high tone, indicating creation, preservation and
dissolution. Following the order, he will state, “AUM. Bhuh. I have taken
sannyasa. AUM. Bhuvah. I have taken sannyasa. AUM. Svah. I have taken
sannyasa.” He will thus recite the first among all mantras, uttering Pranava
first, and followed by the vyahritis. O sage! He will say this in the low,
medium and high tones, performing dhyana on Sadashiva in his heart. With
an attentive mind, he will perform japa with the presha mantra.1675 He will
perform japa with the words, “Let all living beings have nothing to fear
from me. AUM. Svaha.” He will take water in the cup of his hands and
fling it towards the east. Using his hands, he will tear off the tuft of hair on
his head and take off his sacred thread. He will take them in his hand and
chanting Pranava, say, “Go away to the ocean,” and follow through by
mentioning Vahni’s wife.1676 Along with the water in the cup of his hands,
he will place those two1677 in the water, reciting presha mantra. He will
then perform achamana thrice, return to the bank and cast off his clothes on
the ground. He will then take more than seven steps, either towards the
north, or towards the east. The acharya will stop him and stay, “Stop. For
conduct in this world, accept this loincloth and this staff. O illustrious one!
Accept these.” He will hand them over with his own hands, giving a
loincloth, along with its string, and a garment that is ochre in colour. Asking
them to wear these, he will tell the shishya, “You are Indra’s vajra,” reciting
the relevant mantra.1678 He will perform japa with the words, “For my
friend,” and accept the staff. He will approach his guru’s side, remembering
Shiva’s lotus feet. He will control himself and prostrate himself on the
ground thrice, like a rod. He will then stand up and look at his own guru
gently, with a glance full of love. He will join his hands in salutation and
stand near his guru’s feet. Before the rites started, he should have gathered
some auspicious cow dung. Drying this with the rays of the sun, he should
have devised small balls that are as small as the fruit of myrobalan. These
will be offered as oblations into the fire. When the oblations are over, he
must collect the bhasma and preserve it. The guru will accept the white
ashes produced by the Viraja fire. Using the mantra, “Agni is this bhasma”
and so on,1679 he will apply this all over the shishya’s body, from head to
foot. He will use five mantras—the one that starts with Ishana,
“tryayusham” and “Tryambakam yajamahe.”1680 Starting with the head, he
will follow the rules and apply it to every part of the body. With virtuous
devotion in his mind, that excellent shishya will meditate on Shiva, Uma’s
friend, seated in the lotus within his heart. The guru will place his hand on
the shishya’s head and recite Pranava thrice into his right ear, mentioning
the rishi’s name. The excellent guru will show him his compassion and
instruct him about the meaning of Pranava and impart jnana about the six
Vedangas. He will prostrate himself before the guru twelve times, like a rod
on the ground. He will always remain subservient to him and not do
anything else. With his permission and following the meaning of Vedanta,
the shishya will learn the supreme jnana about Shiva, along with the saguna
and nirguna difference. After making the shishya perform the morning rites,
shravanam and the others,1681 the guru will make him perform japa. He
will perform the worship in the mandala known as Kailasa-prastara. The
disciple will worship him along the path indicated by Shiva. If he cannot
always worship the auspicious image worshipped by his guru, he will use
Ishvara’s crystal lingam, placed on a pedestal. “It is better for me to give up
my life, even if it is through the severance of my head, than to eat without
having worshipped Bhagavan Trilochana.” Saying this, a shishya who is
full of devotion towards Shiva, will take a pledge in his guru’s presence,
and state this thrice. From that time onwards, with a steady mind and full of
great devotion, he will worship Mahadeva every day, following the path of
the five avaranas.’”’
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Chapter 379-7(14) (Pranava as
Shiva’s Form)
‘“Vamadeva said, ‘O Bhagavan! O Shanmukha! This continuous flow of
jnana is like amrita. O son of the lord of all the immortals in the universe! O
one who destroys the afflictions of those who prostrate themselves! What is
said to be the perfect jnana about six kinds of subjects, the one that grants
what is desired? O lord! What are the six kinds of supreme jnana in these
subjects? What is explained there? What are the fruits of this supreme
jnana? O Guha! Please tell me everything that I have asked you about.
Since I do not know these meanings, I am like a deluded animal who does
not know the sacred texts. O Mahasena! As a result of Shiva’s maya, even
now, I am whirling around. From Shiva’s two feet, I will drink in the jnana
that is the path to the essence of amrita. Regardless of whatever happens, I
will be free of delusion. Your eyes are wet with the amrita of compassion.
Quickly, please glance at me with them. Since I have sought refuge before
your illustrious lotus feet, it is your duty to show me pity.’”’
‘Suta said, “The lord who wielded the spear of jnana heard what the Indra
among sages had said. He addressed him in words that would cause great
fear to any other kind of darshana.”’1682
‘“Subrahmanya replied, ‘O tiger among sages! Hear lovingly to what you
have asked about—supreme jnana about Mahesha, in collective and
individual forms. I will tell you in detail about the nature of supreme jnana,
concerning the meaning of Pranava. O one excellent in vows! I will tell you
about the six kinds of subjects in this supreme jnana. The first takes the
form of mantra, while the second is what is used to think about a
mantra.1683 The third is the meaning of the divinity, while the fourth is the
meaning of prapancha. The fifth takes the form of the guru, who indicates
the path. The sixth is the form of the shishya’s atman. These are described
as the six kinds of subjects. O supreme among sages! Let me tell you about
the nature of the mantra. As soon as man knows this, he comes to possess
great jnana. The Vedas speak of five components, consisting of the first
vowel as the first, the fifth vowel and the fifth letter in the fifth category of
consonants,1684 along with bindu and nada. This is the collective form,
described as the beginning of the Vedas. With bindu, there are four and nada
brings all of them together. Pranava, which expresses Shiva’s form,
becomes successful in this collective form. O wise one! Now hear about the
form of yantra, which happens to be Shiva’s lingam. The pedestal must be
drawn at the bottom. The first letter of “A” will be written above this, the
second letter of “U” above that, followed by the third letter of “M” above
that. Bindu will be drawn on the head and nada will be written above that.
When the yantra is complete, every desire is accomplished. When the
yantra is drawn in this way, it is surrounded by Pranava. Nada arises from
this, and nada is known to reside there. O sage! I will tell you about the
meaning of divinity, which is always secret. Out of affection towards you, I
will tell you what Shankara said. The shruti texts clearly state, “I seek
refuge with Sadyojata and reach Sadashiva.” These are spoken of as the five
forms of Brahma. These five divinities are known to be the subtle form of
the brahman. They are expanded in the form of Shiva’s image. The mantra
that speaks about Shiva also speaks about Shiva’s image, since there is no
difference between the original subject and the image that seeks to depict
him. I have already told you that one starts with Ishana at the head. Now
hear about Shiva’s image, with his five faces. One starts with Sadyojata, the
fifth. Following the due order, one proceeds upwards and ends with Ishana.
These are spoken of as the five faces. There is a chaturvyuha for the
divinity Ishana. One starts with Purusha and ends with Sadyojata. These are
the forms of the four brahmanas. When the five brahmanas are brought
together, they constitute the composite entity of Ishana, the brahman. O
sage! Individually, one starts with Purusha and ends with Sadyojata. The
wheel, constituted by the five causes, is full of compassion. This is the same
as the supreme brahman, subtle, without transformation and without
ailments. There are two kinds of compassion, appearance and
disappearance. There is another lord who bestows emancipation to superior
and inferior living beings. These are spoken of as the two functions that
Sadashiva undertakes.1685 In his five forms, the lord shows his compassion
and undertakes the tasks, creation and the others. O sage! That is the reason
Sadyojata and the others are spoken of as divinities. These five forms
always bestow what is auspicious. They are forms of the supreme brahman.
The wheel that is full of compassion is beyond tranquility. Sadashiva
presides over its parts, and it is spoken of as the supreme destination.
Mendicants who have cleansed their atmans reach this destination. So do
those who worship Sadashiva, with their minds attached to Pranava. When
they reach this, lords among sages enjoy all the objects of pleasure, along
with the divinity who is a form of the brahman. Until the great destruction
occurs, they enjoy themselves, in a position of equality with Shiva. Such
people do not descend again into the ocean that is samsara. The eternal
shruti texts speak of them as going to Brahma’s world. Shiva’s prosperity is
the composite form. The Atharvashiras Upanishad says that he possesses
every kind of prosperity. It also says that only he can bestow every kind of
prosperity. There is no destination that is superior to this radiant region.
Indeed, prapancha is seen to be an extension of the five brahmanas. Nivritti
and kalas are said to originate from these brahmanas. Their nature is subtle,
and they are also known as causes. O one excellent in vows! In their gross
forms, they are the form of prapancha. Existing in five forms, the
brahmanas are described as the cause of prapancha. O supreme sage!
Purusha, the ears, speech, sound and space—these five are pervaded by the
brahman in his form as Ishana. O lord among sages! Prakriti, the skin, the
hands, touch and wind as the fifth—these five are pervaded by the brahman
in his form as Ishvara. Ahamkara, the eyes, the feet, the form and fire—
these five are thought of as being pervaded by the brahman in his form as
Aghora. Intellect, tongue, the anus, taste and water as the fifth—these are
always pervaded by the brahman in his form as Vamadeva. The mind, the
nose, the genital organs, smell and the earth as the fifth—these are always
pervaded by the brahman in his form as Sadyojata. The entire universe is
full of the five brahmanas. Pranava speaks of Shiva and is instructed in the
form of a yantra. The collective entity has five components. Four of them,
bindu and the others, are thought of as a form of yantra, for those who
follow the path instructed by Shiva. Pranava is supreme and is an emperor
of mantras. It is Shiva’s form.’”’
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Chapter 380-7(15) (The Image
That Is Worshipped)
‘“‘Ishvara said, “O one with the beautiful face!1686 After this, I will speak
about the excellent process of creation, about how the four, Mahesha and
the others, originated from Sadashiva. The lord Sadashiva is the lord of
space and is in composite form. The four, Mahesha and the others, exist in
their individual forms. Mahesha originated from Sadashiva and represents
one thousandth of his parts. His face is Purusha, and he is lord of the wind.
He has Maya, as his Shakti, on his left. He is sakala and undertakes a lot of
kriya. Together, these four, Ishvara, Vishveshvara, Parameshvara and
Sarveshvara, constitute the excellent wheel of disappearance. There are two
kinds of disappearance. One of these is about Rudra and the others and
cannot be perceived. The other one is about those have forms as animals
and occurs when they lose their bodies. Those who are addicted to objects
of pleasure exist as long as there is disequilibrium in karma. When
equilibrium in karma occurs, there is only the lord, who is full of
compassion. There are all the other lords who are described as devas. They
are without an alternative and without disease. They are directly forms of
the supreme brahman. The wheel constituted by disappearance is full of
kalas of tranquility. Maheshvara presides over this excellent region. This
destination is obtained by those who serve at Mahesha’s feet. Gradually,
those who are devoted to Maheshvara obtain emancipation in the form of
salokya. The image of Rudra originated from Maheshvara and represents
one thousandth of his parts. Aghora is the face, and he is the lord of fire. He
has Gouri as his Shakti, on the left. He is the lord who destroys everything.
He assumes a collective form in the group of four, Shiva and the others.
This wonderful wheel is known as Shiva, Hara, Mrida and Bhava. O lord
among sages!1687 Known as a destroyer, this is said to be supreme and
greatly divine. The learned say that destruction is of three kinds. The first is
nitya and is said to occur every day, when living beings sleep. The second is
spoken of as naimittika and is connected with Vidhatri. The Vedas have also
indicated the great dissolution. O best among sages!1688 For living beings,
these three kinds of destruction have been thought of by the infinitely
energetic Rudra, for birth, for tranquility and an end to all miseries
connected with birth, for sleeping and resting and for maturing karma.
Rudra is said to have created these three different types. I will now tell you
about the five kinds of tasks the lord does, associated with creation,
destruction and the like. O sage! Bhava and the other divinities are
described as forms of the supreme brahman. They are the cause of
compassion to the worlds. The wheel known as destruction has learning in
the form of its kalas. Rudra presides over this region, which is without any
ailments. Those who wish to worship Rudra obtain this destination. O sage!
Through salokya, they gradually obtain sayujya with Rudra. Vishnu
originated from Rudra’s image and represents one thousandth of his parts.
In the form of Vamadeva’s wheel, he is the presiding lord of water.
Rama1689 is the Shakti on his left. He is everyone’s great protector. He has
four arms, and his eyes are like lotuses. He is dark and bears the signs of the
conch shell and other things. In his collective form, he is part of our,
Vasudeva and the others. He bestows emancipation on those who worship
Vishnu. That excellent and famous wheel is known to consist of Vasudeva,
Aniruddha, Samkarshana and Pradyumna. He is the one who ensures
preservation and protection of the created universe, along with its creator.
This lasts until living beings have enjoyed the fruits of their prarabdha
karma.1690 Vishnu and the others have been given the task of protecting. In
preserving the creation that has been created, the lord engages in five kinds
of tasks. Those divinities, of whom Pradyumna is the foremost, are
described as being without a second and without fear. They always bestow
emancipation and bliss. O brahmana! This wheel for preservation and
establishment is excellent. This supreme destination is said to be presided
over by Janardana. Those who serve Vishnu’s lotus feet obtain this
destination. In this wheel, those who are devoted to Vishnu obtain salokya
with him. Pitamaha originated from Vishnu and represents one thousandth
of his parts. His face is Sadyojata, and he presides over the tattva of earth.
The lord is the creator of the universe, and he is with Vagdevi,1691 who is
on his left. He has four faces and is red in complexion. His form is that of
rajas. This wheel of creation has Hiranyagarbha, Virat, Purusha and Kaala
and is served by Brahma’s sons and other rishis. It bestows happiness and
everything desired on those who are Brahma’s followers. Creation is the
process of naturally bringing out a jivatman who has already been
withdrawn. This is for purposes of enjoying karma and represents the fruits
of sadhana. It is known that Pitamaha brings about this process of joining.
Those who know about the process of creation of the universe know that as
long as this cycle lasts, it brings happiness. O sage! The lord who creates
the universe performs five tasks. Asti, Kaala and Udaya are described as the
divinities here. The learned describe this cycle of creation as a form of
nivritti. This beautiful destination is presided over by Pitamaha. This
destination is obtained by men who have dedicated their minds to Brahma.
They obtain emancipation and salokya with Pitamaha in heaven. This disc
has four wheels. The disc is unimportant, since Mahesha and the others are
the wheels, spoken of as Pranava. This prosperous and famous disc of the
universe has been spoken about in the shruti texts. O sage! Hymns in the
shruti texts say that it has five wheels. Actually, the wheel of creation is
only one and comes about because of Shambu’s energy extending it. It is
spoken of as possessing ten components, since there are five wheels and
five spokes. Like a wheel of fire, it roams around incessantly, encompassing
creation and dissolution. Since it whirls around, it is spoken of as a wheel.
Because the process of creation is extensive, it is seen to be large and thick.
The divinity’s golden complexion is because of Shambhu’s infinite energy.
The Shakti who performs tasks associated with this wheel has a golden
illumination around her. The wheel is surrounded by water and the water is
surrounded by fire. The fire is surrounded by wind. The wind is surrounded
by space. Space is surrounded by Mahat. The elements exist in space and
the elements are also surrounded by Mahat. Mahat is always surrounded by
the unmanifest. O supreme among sages! This is how believers speak about
the universe. I have spoken to you about the seven sheaths that protect the
universe. The water that surrounds it has been determined as ten times the
size of the wheel. O leader of sages! Brahmanas who know say that, as one
moves upwards, each sheath is ten times the size of the preceding one. This
is what the shruti texts themselves mean, when they describe the wheel and
say that it is in the midst of water. Along with Shivaa, the lord of the worlds
engages in his incessant pastimes and does this, showing his favours,
disappearing, withdrawing, preserving and creating. O sage! What is the
point of speaking a lot? I have told you the substance. It is certain that all
this is Shiva, along with Shakti.”’”’
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Chapter 381-7(16) (Shiva’s Tattva)
‘Suta said, “The bull among sages heard and understood the truth, as
instructed by his guru. However, since he still had a doubt about the
paramatman, he asked respectfully.”’
‘“Vamadeva said, ‘O one who wields the spear of jnana! O lord! O one
whose form is supreme bliss! I have drunk the amrita about the meaning of
Pranava, as it flowed from your illustrious lotus mouth. You are firm in
your wisdom and the doubts that developed in me have dissipated. O lord!
O Mahasena! However, there is something else I want to ask you about.
Please listen. From Sadashiva to a worm, the form of the universe can be
seen to exist everywhere as male and female. There is no doubt about this.
Is the form of the eternal cause of the universe, masculine, feminine or
neuter? Or is it mixed in some form, so that the determination cannot be
done? Deluded by the sacred texts, the learned have debated about this in
many kinds of ways. The shruti texts speak about how the universe was
created, without stating this. Nor do Vishnu, Brahma, other devas or the
siddhas know. Please make me understand, so that I arrive at a single point
of view. In our conduct, we are seen to say, “I know. I do.” This is accepted
by everyone and there is no dispute about this. But is the form of the atman
the same as the body, the senses, the mind, the intellect and ahamkara, or
everything else that originates? There is a great doubt about this. Amongst
everyone, debates occur about these two. This doubt originates from my
ignorance and is like a poisonous tree. Please uproot it. Let my mind
become the ground for the great kalpavriksha of devotion towards advaita
Shiva to grow. O divinity! Please show me your compassion and make me
understand. O lord of devas! Through your favours, my jnana will become
firm.’”’
‘Suta continued, “Hearing the questions asked by the sage, which were full
of Vedanta and nivritti, the lord’s face broke into a smile, and he spoke
about the mystery.”’
‘“Subrahmanya answered, ‘O sage! O Vamadeva! This mystery is what
Shiva spoke about to Devi Ambha and I also heard. Having repeatedly
drunk milk at her breasts, I was satisfied. I heard everything and arrived at a
firm determination. O Vamadeva! O great sage! Out of compassion towards
you, I will tell you about that. O son! This is a supreme and great secret.
Hear about it now. The extremely extensive arguments in the sacred texts
start with the true meaning of karma. O sage! However, a person who
possesses jnana must listen to these with a sense of discrimination. That is
what leads to jnana. You have instructed shishyas. But is there anyone who
is your equal? Those inferior ones are still whirling around in confusion,
debating sacred texts composed by Kapila and others. In ancient times, they
indulged in criticizing Shiva and Shivaa and were cursed by the six
sages.1692 Since they speak perversely, one should listen to their views.
There is no scope for the use of inference. O one who is excellent in vows!
They see a fire raging on the mountain but speak of the smoke and not of
the fire. One should directly see the support for prapancha. One should
know Paramesha, the paramatman. There is no doubt about this. The
universe can be directly seen to exist in both masculine and feminine forms.
The physical body is a lump that consists of six sheaths. Three originate
with the mother and three originate with the father. That is what the shruti
texts state. In this way, people know that all bodies have masculine and
feminine parts. O sage! The learned know that the paramatman also has
masculine and feminine parts. The shruti texts speak of the brahman’s form
as sacchidananda. The word existent is used to rule out the non-existent.
Non-existence in the universe should be understood through the use of the
word chit.1693 The word has all three genders but should be taken as
masculine. The word means illumination, so it is clear that it should be
understood in the sense of illumination. In the feminine gender, the word
means jnana. It forms a union with prakasha and thus becomes the cause
behind the universe.1694 Sat and chit become the causes of the universe.
This expresses the sentiment of Shiva being united with Shakti. If there is
dirt in the oil or the wick, that will also affect illumination. The dirt can also
be seen in a funeral pyre and arises because one does not understand
Shiva’s tattva. This distortion about Shiva’s tattva is also what the shruti
texts also urge against. The jivatman depends on chit, but always exhibits a
weakness. It is to counter this weakness that the tattva about Shakti is
always used. O Vamadeva! O great sage! In conduct in the worlds, it is seen
that people say, “He is strong. He is powerful.” The Vedas also use make
such statements. In this way, Shiva’s tattva and Shakti’s tattva are seen in
the paramatman. Joy always arises as a result of the union between Shiva
and Shakti. O sage! There are sages who have destroyed their sins. It is for
this reason that they fix their minds on Shiva and obtain Shiva and Shivaa,
free of ailments. They are in all atmans and the word brahman in the
Upanishads is used for them. When the word brahman is used, the meaning
should be understood in the sense of increase.1695 Growth and large size
always exist in the form known as Shambhu, consisting of the five
brahmanas. The universe should be understood when the word brahman is
used. O Vamadeva! Out of affection towards you, I will tell you how, using
pratiloma,1696 Pranava emerges from Hamsa. Listen attentively. Take away
the consonants and from and what is left is “AUM”. Therefore, in
its subtle form, the word expresses the paramatman. Sages who possess
insight about the truth know this as a great mantra. I will tell you how the
subtle great mantra can be derived from this. Start with and use the
sixteenth vowel to form . Now take , and the fifteenth vowel to form
.1697 This is the great mantra. When pratiloma is applied to , the
first letter, , is described as signifying Shiva. It has been determined that
when this great mantra is uttered, it also stands for Shakti. When the guru
instructs, “Soham” stands for Shiva and Shakti. Therefore, for any animal,
this great mantra signifies the supreme jivatman. The jivatman is in the
form of Shakti and is Shiva’s portion. When Shiva is united with Shakti,
there is equilibrium. The meaning of wisdom can be detected in the
expression “Prajnanam Brahma”. There is no doubt that the word
“Prajnanam” indicates consciousness. O sage! There is a Shivasutra that
states, “chaitanyamatma”.1698 Consciousness is there in all knowledge and
activity in the universe. There is one whose nature is to rule himself. He is
the one who is described as the atman. In this way, I have described an
explanation to Shivasutras. The second Shivasutra states, “jnanam
bandhadh”.1699 The jnana indicated is incomplete jnana and therefore
incomplete activity. Such kinds of instructions are meant for those who
belong to the animal species.’”’
‘“‘These two throbbings1700 are the supreme Shakti’s first throbbing.
Other than this, there is another supreme Shakti, of whom, the
Shvetashvatara Upanishad states, “svabhaviki jnanabalakriya”.1701 It is
known that Shambhu’s three eyes stand for knowledge, activity and will.
When these enter the centre of the mind, the senses perceive knowledge.
When these enter, the animal always knows and acts. Thus, it has been
ascertained that the jivatman assumes these forms. I will now speak about
prapancha and demonstrate its unity with Pranava. The eternal shruti texts
have said, “AUM is everything.” The creation of the universe is described
as having flowed from this. I will tell you about the meaning of the shruti
texts, perceived through a sense of discrimination. Listen. O Vamadeva!
Out of my affection towards you, I will tell you. It is certain that the
paramatman represents the union of Shiva and Shakti. The Chit Shakti1702
originates from that Para Shakti.1703 Ananda Shakti1704 results from Chit
Shakti and Iccha Shakti1705 results from Ananda Shakti. Jnana Shakti1706
results from Iccha Shakti and Kriya Shakti,1707 the fifth, results from Iccha
Shakti. O sage! This is the way these parts originate, and this is also the
way these parts withdraw. It is said that nada and bindu originate from Chit
Shakti and Ananda Shakti. originates from Iccha Shakti, originates
from Jnana Shakti and originates from Kriya Shakti. O lord among sages!
This is the way “AUM” originates. I have spoken to you about the origin of
Pranava. Now hear about the origin of the five brahmanas. Ishana is born
from Shiva and Purusha originates from Ishana. Aghora is born from
Purusha and Vamadeva originates from Aghora. Sadyojata originates from
Vamadeva. The thirty-eight Matrikas originated from the matras.1708 The
kala known as Shantyatita emerges from Ishana, Shanti kala from Purusha,
Vidya kala from Aghora, Pratishtha kala from Vamadeva and Nivritti kala
from Sadyojata. There are five pairs of the lord, Ishana with Chit Shakti and
so on. These five are said to be the causes behind acts like showing favours.
This is what wise sages, who possess insight about the truth, say. The
connection between the speaker and the subject is decided on the basis of
these couples. The kalas are linked to the five components of Pranava and
there are five elements. O bull among sages! They evolve in the due order
and dissolve in the reverse order. The learned know that this starts with the
first couple and ends with the fifth. Space has the single attribute of sound.
Wind has two attributes, sound and touch. Fire is said to have three
attributes, sound, touch and form. Water is said to have four attributes,
sound, touch, form and taste. The earth is said to have five attributes, sound,
touch, form, taste and smell. I have spoken about the elements evolve. Their
dissolution happens in the reverse order, starting with smell. The five
elements are described as constituting prapancha. Virat is the aggregate of
all these. This is how the universe manifested itself. It starts with the
essence of the earth and progressively ends with Shiva’s essence. They
dissolve respectively into each other and the jivatman also dissolves. When
creation starts afresh, along with Shakti, there is emergence. It is Shakti
who prompts that emergence. This is the form of the gross prapancha,
which exists comfortably until it is time for dissolution. As a result of his
own will, Mahesha embarks on the task of creating the universe. Shiva’s
first throbbing is spoken of as his tattva. As a result of the tattva of Iccha
Shakti, every activity follows. Between Jnana Shakti and Kriya Shakti,
when jnana’s influence is more, that is Sadashiva. O lord among sages!
When there is equilibrium between the two, it is known as Maheshvara’s
tattva. It is held that an equilibrium between Jnana Shakti and Kriya Shakti
represents pure knowledge. Shiva’s own form is full of great prosperity. But
he uses his forms and parts and his maya, to create an impression about the
truth that is illusory. When he withdraws his maya, he receives all the
entities. He is then known as Purusha. The shruti texts speak of him as the
creator. In samsara, an animal is confounded by his maya. Devoid of jnana
about Shiva and foolish in intelligence, it engages in many kinds of
activities. The universe is not different from Shiva, even if the jivatman
thinks of it as different. Know that this is because the animal is deluded and
is not the lord. Like a magician, the yogi is not confused. His consciousness
is full, because he has been instructed by his guru about the prosperity of
Shiva and Shivaa. She is the one who undertakes everything. Her form
exists in all beings. Her own form is complete and eternal. In her own form,
she pervades everything. Shiva’s five Shaktis are reduced forms, but they
are radiant. Even though they are reduced forms, they are constantly
radiant. In her five kalas, she determines what an animal does, as
knowledge, attachment, time and destiny. Some of these are the cause of
action. Some of these are sadhana. Some of these urge learning, some
instigate attachment to material objects. Time is the reason for existence
and non-existence. Thus, it illuminates, or does not illuminate. When these
are progressively severed, one speaks of returning to the origin of the
elements. Niyati1709 controls whether a person does what should be done.
If an animal casts aside this Shakti, it falls down. This five assume the form
of five sheaths. An integral part of sadhana is to overcome what are known
as the five sheaths.’”’
Chapter 382-7(17) (Original
Creation)
‘“Vamadeva said, ‘You have said that Purusha is placed below Niyati and
above Prakriti. That is what you said earlier, but you are now saying the
opposite. O lord! How is Niyati located below and how does its form shrink
through maya? O lord! On this matter, I have a doubt about the truth, and
you should dispel it.’”’
‘“Shri Subhramanya replied, ‘This is the belief about Shiva as advaita,
which does not tolerate any notion of dvaita.1710 O brahmana! Dvaita is
destroyed. But Ishvara is supreme and advaita. He is omniscient and does
everything. He is Sarveshvara Shiva, who is devoid of gunas. He is the
father of the three divinities. His form is that of the sacchidananda brahman.
He is the divinity Shankara. Through his own will and his own maya, he
shrinks his form and Purusha results from this. He is conceived as the one
who enjoys the five kalas. The Purusha who is in Prakriti enjoys the gunas
that originate from Prakriti. These two different locations of Purusha are not
inconsistent. His own form is the aggregate. And his own shrunk form is the
individual, jnana and the others. Consciousness results from the three, the
mind, the intellect and ahamkara, and these are the result of sattva and the
other gunas. Prakriti is the cause behind sattva and the other gunas.
Differences between sattva and the other gunas result from Prakriti.
Intellect, which determines the nature of objects, originates from the gunas.
The great ahamkara results from them and so do intellect and the senses.
The mind is also born, and this had two components, that which is certain
and that which is uncertain. The organs of perception are the ears, the skin,
the eyes, the tongue and the nose. These are used to comprehend sound,
touch, form, taste and smell. In due order, these tanmatras,1711 the ears and
other organs of perception, are born from vaikarika1712 ahamkara. Sages
who possess insight about the truth speak of these as being subtle. Know
about the organs of action, along with their tasks. O brahmana rishi! They
are the organ of speech, the hands, the feet, the anus and the genital organs
and their tasks are speaking, receiving, going, releasing and giving pleasure.
In due order, these are the tanmatras that originate from bhutadi
ahamkara.1713 Their subtle forms exist in sound and the other things. In
due order, space, wind, fire, water and earth originated from these. O tiger
among sages! These are known as the five elements. Their functions are
providing space, bearing, purifying, providing agitation and supporting.
These are described as their functions.’”’
‘“Vamadeva said, ‘O Skanda! You have spoken about the creation of the
elements earlier. But you are now speaking about kalas, which seems to be
something else.’”’
‘“Skanda answered, ‘“A” indicates the nature of the atman, “U” indicates
the nature of knowledge and “M” stands for Shiva’s nature. O Vamadeva!
Think about this. Bindu and nada should be known to represent the essence
of everything. O sage! Now, hear about the associated divinities. Brahma,
Vishnu, Rudra, Maheshvara and Sadashiva represent the forms of Shiva
himself. From the shruti texts, this is well-known.’”’
‘“Vamadeva said, ‘This is what you told me earlier and you seem to be
saying something different now, about the origin of tanmatras. I have a
great doubt about this. O Skanda! You should show me your compassion
and sever this.’”’
‘Suta continued, “Hearing the sage’s words, Kumara replied.”’
‘“Shri Subrahmanya answered, ‘O sage! That is the reason I started to speak
about the origin of the elements. O immensely wise one! Listen attentively.
It is certain that the five elements originated from the kalas. The body of the
lord of elements assumes the form of the gross prapancha. In due order,
they start with Shiva’s tattva and end with the earth’s tattva. O sage! It
should be said that they emerge, in the due order, from the tanmatras. As
causes behind the elements, there is identity between the tanmatras and the
kalas. O supreme among those who know about the brahman! Know that
there is no inconsistency between the two. The universe has gross and
subtle parts. The moon, the sun, the planets, the nakshatras and other
luminaries that originated, Brahma, Vishnu, Mahesha, Mahesha and other
devas, Indra and the guardians of the worlds, ancestors, asuras, rakshasas,
bhutas, humans, others who are mobile, animals, birds, worms, different
species of pannagas, trees, creepers, plants, the eight famous
mountains,1714 the seven rivers,1715 Ganga and the others, the large
oceans and everything that has been born is established in it.1716 O
supreme among sages! If you think about it, there is nothing that is outside
it. The learned know that it has the forms of Shiva and Shakti, the
masculine and the feminine. Those like you, who are accomplished in jnana
about Shiva, should know that it is like this. O sage! “Everything is
established in the brahman. Everything is established in Rudra.” This is
what the shruti texts state. Therefore, Sadashiva is the atman of prapancha.
Because of his thirty-eight kalas, the dvaita perception is also spread out.
But anyone who thinks, “I am Sadashiva,” becomes like the guru, Shiva.
Such a shishya becomes the guru, Shiva, himself. There is no doubt that he
obtains the yantra, the mantra and the atman of the divinity of prapancha. O
brahmana! In the form of a preceptor, he severs all the bonds. Even if he is
a child, as long as he is devoted to Shiva’s feet, he certainly obtains the
traits of a guru. Every object that exists, collectively or individually
consisting of an excess of one or the other gunas, is said to indicate the
meaning of prapancha. Shiva, the essence of the Vedas, is in the ten
directions, devoid of taints like attachment. Out of affection towards you, I
have spoken about advaita jnana, loved by Shiva. If there is any insolent
and proud deva, human, siddha, gandharva or evil-souled person, who holds
a contrary point of view, there is no doubt that I will use my spear, which is
like the fire of destruction to enemies, to cut off his head. O sage! You are
yourself supreme among those who possess advaita knowledge about Shiva.
You are the one who instructs about jnana on Shiva. You are the one who
indicates the path towards devotion for Shiva. The sins of any impure entity
will be destroyed when they come into contact with the bhasma on your
body. Through your compassion, even a great pishacha will obtain the
destination of the virtuous. You are famous in the three worlds as a yogi
who is devoted to Shiva. As a result of your glance, or contact with you,
even an animal becomes Pashupati. I affectionately look at you as a person
who will teach the worlds. Indeed, the virtuous roam around to do a good
deed to the worlds. This supreme secret is established in you. You are full
of love and devotion towards Pranava. May all of them reside in you and
unite you with Parameshvara. They will make people accept the conduct of
Shiva’s devotees and wear bhasma and rudraksha. You follow Shiva’s
conduct and are Shiva. You are aware of the advaita view. You will wander
around for the protection of the world and obtain everlasting happiness.’”’
‘Suta concluded, “Hearing the wonderful words about Vedanta, spoken by
the one with six faces, the rishi was an image of humility. He prostrated
himself on the ground several times, like a rod, behaving like a bee around
a lotus.”’
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Chapter 383-7(18) (Initiating a
Shishya)
‘Shounaka asked, “Hearing the essence of Vedanta, the supremely
wonderful secret, what did Vamadeva ask Maheshvara’s son next? Yogi
Vamadeva is blessed. He is always devoted to jnana about Shiva. This
divine and supremely purifying account is about him.”’
Vyasa said,1717 ‘Hearing the words spoken by the sage, which were full of
love, the learned Suta, whose mind was devoted to Shiva, was pleased and
replied.’
‘Suta answered, “You are blessed. You are devoted to Mahadeva. You do
good turns to the worlds. O sages! All of you listen again to the
conversation between the two of them. Hearing the words of Mahesha’s
son, which destroyed notions of dvaita and generated advaita jnana, the
great sage was satisfied. He bent down and used many hymns to praise
Kartikeya, Shiva’s son. Humbly, the great sage again asked him about the
tattvas.”’
‘“Vamadeva said, ‘O illustrious one! You know the truth about everything.
O Shanmukha! You are an ocean of amrita. How can a mendicant who has
cleansed his atman become a guru? Following him, living beings obtain
objects of pleasure, emancipation and siddhi. But there must be a
paramapara,1718 without which, there cannot be a right to instruct. What
are the rules for bathing, before one performs the shaving rites?1719 O
lord! Please tell me about this. You should dispel my doubts.’”’
‘Suta said, “Hearing Vamadeva’s words, Kartikeya rememberd Shiva and
Shivaa in his mind and started to speak.”’
‘“Shri Subrahmanya answered, ‘I will tell you about yogapatta.1720
Through this, one obtains the status of being a guru. This is a great secret
that bestows emancipation. O Vamadeva! Out of affection towards you, I
will tell you. In the months of Vaishakha, Shravana, Ashvina, Kartika,
Margashirsha or Magha, on an auspicious day in shukla paksha, or on
panchami or pournamasi,1721 a person must perform the morning rites.
Having obtained his guru’s permission, he must control his mind and bathe.
He must clean his bed and discard the garments from his body. He will wear
two pieces of cloth, tied with strings. He will wash his feet and performing
achamana, use the Sadyojata mantra to wear bhasma. He will gather dust
from a road and smear it over his body. O sage! The guru will take him
affectionately by the hand and make him sit facing the east, with his hands
cupped. He will be seated on an ornamented platform. This will be on an
excellent and pure seat meant for a guru, overlaid with a piece of cloth,
antelope skin and kusha grass. The guru will bring a local conch shell,
along with its stand, and purify it with the astra mantra. It will be placed in
front of him, in a comfortable position. He1722 will worship the conch
shell and its stand with flowers. With the armour of astra mantra, he will
sanctify it and pour water into it. He will fill it, as he had done earlier, and
worship it with shadanga mantra.1723 He will utter Pranava mantra seven
times. It will be worshipped with fragrances, flowers, padya and incense
and by showing a lamp. The conch shell will be protected and covered,
armoured by astra mantra. According to local custom, the dhenu mudra and
the shankha mudra will be shown. According to the norms indicated for the
worship, a beautiful and auspicious mandala will be drawn, in an excellent
spot that is in front and to the south of the conch shell. This will be
worshipped with fragrant flowers and other articles. A clean pot, along with
its stand, will be purified. Sanctified with incense, this will be placed and
filled with pure and fragrant water. O lord among sages! Five types of bark,
five leaves and five kinds of clay must be mixed with fragrances and
smeared over it.1724 The pot will be embellished and decorated with
garments, mango leaves, durva grass, a coconut and other articles. O lord
among sages! Five jewels will be placed inside the pot. If these are not
available, one must devoutly place gold inside it. The five jewels are said to
be blue sapphire, ruby, a lump of gold, coral and zircon. Following the
rules, he will recite “May this man obtain radiance” and end with
“glum”.1725 Lovingly and pleasantly, he will follow the norms for worship,
starting with the worship of Shakti, the foundation. He will invoke and
worship the divinity along the path of the five sheaths. As has been stated
earlier, he will offer a naivedya of payasam, cooked rice and betel leaves.
Chanting the one hundred and eight names, he will infuse the pot with
mantras. In due order, Pranava will be chanted one hundred and eight times
and the five brahmanas will be worshipped. One will start with Sadyojata
and end with Ishana and again use the armour of astra mantra. He will
devoutly display incense and lamps to the covering. In the proper way, he
will display the dhenu and shankha mudras. He will cover the top of the pot
with locally found darbha grass. A square will be drawn to the north-east of
the mandala. Following the norms, a beautiful seat will be placed inside it.
The child shishya will be made to sit comfortably on this. Pronouncing
words of benediction, he will pick up the pot. Doing pradakshina of the
shishya’s head with the pot, the guru will perform his abhisheka. After
reciting Pranava seven times, he will chant the names of the five
brahmanas. At the end of the abhisheka, he will sprinkle him with water
from the conch shell. Displaying a beautiful lamp, he will wipe him with a
piece of cloth. He will be made to wear a new loincloth with a piece of
string and two fresh garments. Washing his feet and performing achamana,
the guru will gather bhasma. He will lead the child by the hand into the
centre of the mandala. Following the norms, the guru will smear bhasma
over his body. He will be made to sit down on a comfortable seat inside.
Desiring jnana about the truth, he will be seated facing the east. Seated on
his own seat, the guru will say, “May your atman be without blemish. May
you be complete as a guru. May you be unwavering in your thought that
you are Shiva.” Deep in thought, he will immerse himself in samadhi for a
muhurta. After this, he will open his eyes and look favourably and
affectionately towards the pure shishya, who is seated with his hands joined
in salutation. He will place his hand, smeared with bhasma, over the child’s
head. He will clearly articulate the words, “I am Hamsa” in his right ear and
say, “The first term, aham, signifies Shakti in your atman. The word ‘sa’ is
Shiva himself. Therefore, think that you yourself are Shiva.” In this way, he
will speak and instruct him about such meanings. Affectionately, he will
clearly explain the inner meanings of these words. “O brahmana! I am
speaking these words to you. Listen attentively. Retain them in your mind.”
Saying this, he will explain clearly.’”’
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Chapter 384-7(19) (Yogapatta
Rules)
‘“Subrahmanya said, ‘The great statements are the following.1726 (1)
“Prajnanam Brahma”. (2) “Aham brahmasmi”.1727 (3) “Tattvamasi”.1728
(4) “Ayatma brahma”.1729 (5) “Ishavasyamidam sarvam”.1730 (6)
“Pranosmi”.1731 (7) “Prajnatma”.1732 (8) “Yadeveha tadamutra yadamutra
tadinvaha”.1733 (9) “Anyadeva tadviditadatha aviditadapi”.1734 (10)
“Esha na atmantaryamyamritaha”.1735 (11) “Sa yashchayampurusha
yashchasavaditye sa ekah”.1736 (12) “Ahamasmi param brahma param
parparatparam”.1737 (13) “Vedashastragurutvattu
svayamanandalakshmanam”.1738 (14) Sarvabhutasthitam brahma
tadevaham na samshayah”.1739 (15) “Tattvatasya pranohamasmi prithivyah
pranohamasmi”.1740 (16) “Apam cha pranohamsami tejasshcha
pranohamasmi”.1741 (17) “Vayoshcha pranohamasmi akashasya
pranohamasmi”.1742 (18) “Trigunasya pranohamasmi”.1743 (19)
“Sarvoham sarvatmakoham samsara yadbhutam yachcha bhavyam
yatdvartamanam sarvatmakatvadadvitiyoaham”.1744 (20) “Sarvakhilvidam
brahma”.1745 (21) “Sarvoham vimuktoham”.1746 (22) “Yoasou soham
hamsassohamasmi”.1747 One must always perform dhyana on this.1748 I
will tell you about the meanings of these great expressions.’”’
‘“‘The meaning of the expression “Prajnanam Brahma” has already been
explained. In “Aham brahmasmi”, the word “aham” means Parameshvara,
with Shakti in his atman. “A” is the first among letters and indicates Shiva’s
supreme radiance. “Ha” takes the form of space and is described as Shakti’s
atman. When Shiva and Shakti unite, there is always bliss. The word
“brahman” is a clear statement of it being Shiva and Shakti, present in all
atmans. This has been instructed earlier. Think about “Tattvamasi”. In “You
are that”, the meaning of the word “that” has already been explained. One
should not think that “I” am anything other than this. The word “aham” is in
the masculine gender, whereas the word “tat” is in the neuter gender.
However, one should not understand this as incompatibility between the
two. The masculine and the feminine are the cause behind the universe. It
cannot but be otherwise. For purposes of instruction, one should think of
“tat” as “sa”.1749 In the expression “Ayatma brahma”, both words are in
the masculine gender. In “Ishavasyamidam sarvam”, everything in the
universe is protected by Isha. In “Prajnatma” and “Yadeveha tadamutra
yadamutra tadinvaha”, one should think about what “this” and what “that”
mean. He is here and he is there. Learned siddhas have spoken about the
meaning. In this expression, the one who is there, is also here. The learned
have expressed their view. As in the earlier case, this is Purusha. Next, there
is the expression “Anyadeva tadviditadatha aviditadapi”. In this statement,
there seem to be two opposite kinds of thoughts. O sage! Therefore, I need
to explain why one should not take these opposite meanings. Listen. By the
expression “what is known”, one should understand that nothing is known
perfectly. In that way, “what is not known” means what has not been known
so far. Otherwise, one can certainly arrive at an inconclusive determination.
“Esha na atmantaryamyamritaha” means Shiva himself. That is also true of
“Sa yashchayampurusha yashchasavaditye sa ekah”. Shambhu is in Aditya.
Since both words are used, there is no difference between the two and he is
in everything. The two terms indicate unity. The shruti texts speak of the
Lord Shambhu being golden in complexion. His limbs are golden and so are
all his portions. Otherwise, he wouldn’t have been the lord. In the
Chandogya Upanishad, it has been heard that Shambhu is the one who is
inside Shiva.1750 It has been heard that he is the one with a golden beard,
with golden hair. The tips of his nails and the tips of his hair are all golden.
I will explain the meaning of the expression “Ahamasmi param brahma
param parparatparam”. Listen. The meaning of the word “aham” is Shiva,
with Shakti in his atman. “He is certainly the one.” This is the meaning that
can be applied to this expression. He is spoken of as the best. He is in all
atmans. He is the supreme brahman. He is the supreme divinity. The word
“para” indicates this. In the two expressions “Vedashastragurutvattu
svayamanandalakshmanam” and “Sarvabhutasthitam brahma tadevaham na
samshayah”, Shambhu, full of bliss, will manifest himself within the heart.
There is no doubt that Shambhu is established in all beings. All of them
originate from the tattvas and “I am the prana, Shiva.” Having said this, I
will again tell you about Shiva’s tattvas and the three gunas. “Tattvatasya
pranohamasmi prithivyah pranohamasmi.” “Apam cha pranohamsami
tejasshcha pranohamasmi”. “Vayoshcha pranohamasmi akashasya
pranohamasmi”. “Trigunasya pranohamasmi”. O sage! All of these tattvas
about the atman must be grasped in their entirety. This is also true of
accepting everything about Shiva’s vidya tattva in one’s mind. Resorting to
these tattvas, “I am all the pranas. I am in all atmans. I am everything that is
in the past, everything in the present and everything in the future.
Everything is in me. Everything is Rudra.” O sage! The shruti texts say that
everything originated directly from Shiva’s mouth. He is supreme and is in
all atmans, because of all the gunas are always in him. “Sarvoham
sarvatmakoham samsara yadbhutam yachcha bhavyam yatdvartamanam
sarvatmakatvadadvitiyoaham”. Therefore, “I am the paramatman and am
not separate. I have no second.” “Sarvakhilvidam brahma”. I have already
spoken about the meaning of this expression. “I am complete.” That leads
to the expression of my being always liberated. “Sarvoham vimuktoham”.
“As a result of my favours, all animals who seek refuge with me are
liberated.” “Yoasou soham hamsassohamasmi”. “Shambhu is present in all
atmans, and I am he. I am Shiva.” O Vamadeva! As stated by Shiva, these
are the meanings of all the expressions. These words spoken by Isha are in
the shruti texts and he will affectionately explain their meanings. The guru
will instruct the child that men are themselves Shiva.’”’
‘“‘He will then take the conch shell and its stand and purify these with
bhasma and astra mantra. He will place these inside the square that is
towards the front and worship them. Uttering “AUM”, he will fill it with
fragrant water that has been strained through a piece of cloth, with astra
mantra pronounced over it. He will use mantras and worship it. He will next
chant Pranava seven times. “If anyone transgresses even a bit, that is a
cause from great fear.” Citing these words from the shruti texts, he will say,
“Be steady in your atman, devoid of fear.” Having addressed his shishya in
this way, he will perform dhyana on the divinity and worship him. He will
then worship the shishya’s seat, using the method of raising up the six.1751
He will visualize Shiva’s seat and think of Shiva’s image. Starting with the
shishya’s head and ending with the feet, he will perform nyasa of the five
brahmanas on his body. Depending on whether it is the trunk or the face, he
will also do nyasa of Pranava’s kalas, as represented by thirty-eight
mantras, on the shishya’s head and body. Having invoked and instated
Shiva, he will display the mudras. Possessing every kind of jnana, he will
duly perform nyasa on the limbs. Starting with the seat, he will think of the
sixteen kinds of upachara. He will offer a naivedya of payasam and cooked
food, mentioning Agni’s wife.1752 He will offer a handful of water for
achamana and in the due order, arghya, incense, lamp and other things.
Along with brahmanas who are accomplished in the Vedas, he will worship
him with his eight names. He will perform japa on knowledge of the
brahman, as stated by Bhrigu Varuni.1753 “He is beyond devas. He is the
supreme Maheshvara.” Saying this, he will stand up and take a garland
made out of kahlara flowers.1754 He will slowly do japa from the Siddhi
Skandha of a Panchashikha text, as composed by Shri Virupaksha.1755
With an extremely favourable mind, he will say, “My fame is complete.”
Following the local tradition, he will place the garland around the shishya’s
neck. He will worship him with a tilaka and smear unguents all over his
limbs. He will follow the norms of his own sampradaya1756 and the local
customs. He will give him a name, which has the words, “Shripada”. He
will give him an umbrella and sandals, arranged for earlier. He will
authorize him to undertake rites connected with explaining and the right to
accept a guru’s seat. The guru will show him these favours, because the
shishya has now become like Shiva himself. “May you always have
samadhi with the words, I am Shiva.” Having said this, he will himself bow
down before him. Following the procedures followed in the sampradaya, he
will prostrate himself. The shishya will stand up and prostrate himself
before the guru, the guru’s guru and other shishyas of his own guru. Having
prostrated himself before his guru, the shishya will stand there humbly,
following good conduct. The guru will say, “From today, you will show
favours to the worlds. Follow the rules and pledge to accept a shishya only
after testing him for a year. Give up taints like attachment and be devoted to
performing dhyana on Shiva. Associate with siddhas from virtuous
sampradayas and not with others. Until the breath of your life lasts, never
eat without having worshipped Shiva first. Resort to devotion towards your
guru and be happy. Be blissful.” In this way, a supreme guru, compassionate
and an ocean of jnana, will be favourably inclined towards his shishya and
treat him like an equal. O Vamadeva! O lord among sages! Out of affection
towards you, I have told you about the Yogapatta rules, though they are
extremely secret.’”’
‘Suta concluded, “Having said this, Shanmukha affectionately showed him
compassion and started to speak to him about the auspicious rules followed
by mendicants for shaving and bathing.”’
Chapter 385-7(20) (Shaving and
Bathing Rules)
‘“Subrahmanya said, ‘O Vamadeva! O great sage! I will tell you about the
rules for shaving and bathing. If these are immediately followed, they lead
to supreme purification for a mendicant. O lord among sages! After he has
obtained Yogapatta according to the rules, a shishya who follows the vows
will start the task of complete shaving. He will bow down before the guru
and take specific permission from the guru. He will wash his hair and
perform achamana. He will perform the act of shaving while clad.
Subsequently, the garment and the razor must be washed with water and
clay. The barber will also be given clay and asked to wash his hands with
clay. Repeating “Shiva, Shiva”, he will sprinkle every object that is there
with water. He will close his own eyes and pressing them with the ring
finger and the thumb, recite the astra mantra. He will open his eyes and
look towards the razor and other articles used for tonsuring. He will recite
astra mantra twelve times and sprinkle them with water. He will take the
razor and snip off a bit of hair from the right side. Some hair from the front
will be cut off first, before shaving off all the hair. The shaved off hair must
be collected on a leaf and not allowed to fall down on the ground. The
beard will be shaved and the nails on the fingers and the toes clipped. Clay
will be collected from the root of a bilva, ashvattha or tulasi tree. He will
submerge himself in the water twelve times. Returning to the bank, he will
sit down. The collected clay will be divided into three parts, and these must
be placed on a pure spot of ground. Each part will again be divided into
three parts. Reciting astra mantra, they will be sprinkled with water. Taking
one bit of clay, he will wipe each of his hands twelve times with this. Each
hand must then be cleaned with water. In due order, another bit of clay will
be used for the feet, another for the face, another for the arms and so on.
Smearing himself and washing himself with water, he will submerge
himself in the water again. He will collect some more clay and smear his
head with this twelve times. Having smeared his head with clay, he will
repeatedly submerge himself in the water. He will return to the bank and
with a handful of water, do achamana sixteen times. He will do pranayama
twice and chant Pranava sixteen times. He will again collect some clay and
divide this into three parts. Following the norms, he will purify his hips and
his two feet. He will do achamana twice and reciting Pranava sixteen times,
silently do pranayama. He will again take some clay and apply it thrice on
his thighs, chanting “AUM”. He will chant mantras seven times, sprinkling
water over his own palms. He will smear clay thrice over them and glance
at the purifying image of the sun. He will smear his armpits and clean them,
using the hand on the other side to do this. Excellent in inclination and firm
in his mind, the shishya will clean his hands with clay. Full of devotion
towards his guru, he will smear himself with clay and purify himself,
starting with the head and ending with the feet, while looking at the sun. He
will stand up and fix a staff on the ground. He will remember his own guru
with faith and devotion and use the jnana and mantras.1757 The shishya
will devoutly remember Mahesha Shankara Chandrashekhara Shiva, the
lord of prosperity, along with Uma. He will lovingly do sashtanga pranama
thrice before the guru, Shiva, and panchanga pranama once.1758 He will
then stand up and bow down. He will enter the water of the tirtha again.
Following the rules cited earlier, he will smear his shoulders with clay. He
will collect the remaining clay and enter the water again. Dissolving it in
the water, he will apply it all over his limbs. He will remember Shiva’s lotus
feet and chant “AUM” thrice. This is the norm for him to always cross over
the ocean that is samsara. He will sprinkle himself with water and use
bhasma from a Viraja oblation to smear his limbs. Wiping his limbs, he will
bathe and smear himself with bhasma again. O sage! Following the
auspicious norms, he will apply Tripundra and also attentively apply it to all
his limbs. Thereafter, pure in mind, he will undertake the midday rites. He
will prostrate himself before Maheshvara, the guru and the water of the
tirthas. O sage! Full of supreme devotion, he will worship Ishana, the
saviour of the three worlds, the one who bestows jnana, along with Ambika.
Firm in his mind, the mendicant will stick to his pure tasks and go and seek
alms from virtuous brahmana households. Pure in his atman, he will divide
the alms received into five parts and use them accordingly. He will cast
aside any impure food. Every day, he will attentively practice purification,
bathing and begging. He will use four types of begging bowls. There isn’t a
fifth. These are made out of dried gourd, bamboo, wood, or clay. These are
the four kinds of begging vessels. There is no fifth. There are six activities
that must be shunned by mendicants—having betel leaf, using a metal
vessel, emission of semen, a white garment, sleeping during the day and
eating at night. Those who act against these rules are said to become
rakshasas. Therefore, one should not act in a contrary way. After the
shaving, he must make efforts to bathe and purify himself. In his mind, he
must remember the pure and supreme brahman, Sadashiva. O tiger among
sages! Thus, out of affection towards you, I have told you everything about
the norms for shaving and bathing. What else do you wish to hear?’”’
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Chapter 386-7(21) (Rites for Ten
Days, after a Mendicant’s Death)
‘“Vamadeva said, ‘There are no burning rites for mendicants who are
emancipated. I have heard that when they die, their bodies are buried. O
Kartikeya! You are my guru. Out of great affection towards me, tell me
about those rites. Other than you, there is no good speaker anywhere in the
three worlds. Full of sentiments of “I am complete”, there are those who are
freed from the cages that bodies are. They have followed the path of
worship. Freed from their bodies, they go to the hereafter. O illustrious one!
O Shankara’s son! You should specifically tell me about their progress. In
your great affection, think of me as your own shishya.’”’
‘Suta said, “Shakti’s son, the enemy of asuras, heard what the sage
submitted. He spoke about the great secret, which Bhrigu had heard from
Ishvara.”’
‘“Subrahmanya replied, ‘O sage! This is a secret. Bhagavan, the omniscient
holder of Pinaka, himself told Bhrigu, the yogi who was devoted to Shiva,
about this. O brahmana! I will tell you about it now. It should not be
revealed to anyone. It should be given to a serene shishya who is full of
devotion towards Shiva. There may be an extremely patient mendicant who
has given up his body, immersed in samadhi, with sentiments that are full of
Shiva. He is complete and is like Shiva himself. A person with an impatient
mind can never achieve samadhi. I will tell you about the means for him.
Listen attentively. He will have heard from his guru’s mouth about the jnana
that is in the three Vedas, about Vedanta and what is stated in the agama
texts. He must make efforts to practice yoga, yama and the other
components. If a mendicant does this, he will be supremely immersed in
dhyana on Shiva. O sage! As a result of the niyamas, his mind will be fixed
on Pranava. However, because of weakness in the body, a mendicant may
not be able to muster up the patience. Devoid of desire, he will then
remember Shiva and give up his decayed body. O sage! As a result of
Sadashiva’s favours, Nandi sends five famous divinities in the form of
messengers. One of them is in the form of the one who has killed him. A
second has a body that is a mass of energy. A third is the presiding deity of
the day. A fourth is the presiding deity of shukla paksha. A fifth is in the
form of uttarayana. All five are interested in showing favours. There are
also five other famous divinities—Dhumra, Tamasvini, Ratri, the presiding
deity of krishna paksha and in the form of dakshinayana. O Vamadeva! O
great sage! Now hear about their activities. O sage! For beings interested in
karma, these five divinities1759 seize them and take them to heaven, where,
as a result of their good merits, they enjoy objects of pleasure. When those
good merits are exhausted, they return to the world of humans and go
through births, as was the case earlier. Those divinities divide earth into five
paths, fire and the others.’”’1760
‘“‘A mendicant is seized and taken to Sadashiva’s region. Having taken him
there, they bow down at his feet and stand behind the lord of devas. Those
divinities, who show favours and urge towards karma, remain there.
Sadashiva, lord of devas, glances at the one who has arrived. If he is not
attached, he teaches him about the meaning of the great mantra. He gives
him a body that is similar to his own and instates him as a ganapati.
Sarvesha Shankara, everyone’s lord, shows him favours in this way.
He1761 is adorned with a deerskin, trident and the supreme ability to grant
boons. He has three eyes, and his matted hair is radiant with Ganga and the
crescent moon. He is seated astride an excellent vimana and has the power
to bestow everything that is desired. Though he is not attached, he is
surrounded by maidens who serve Rudra. There is singing and dancing and
the pleasant sound of the playing of musical instruments like the mridanga.
He is decorated with divine garments, garlands, unguents and ornaments.
There are divine pots, filled with amrita and celestial water. His radiance
resembles that of one crore suns but is as cool as the radiance of one crore
moons. On that vimana, he can go wherever he wills, at the speed of
thought. He enjoys all these objects of pleasure, until his eagerness for
enjoyment has been exhausted. If this does not happen, Prakriti, who is
impossible to cross, brings him down with a fierce spear. He is hurled into a
desolate spot, where he is burnt by an extremely blazing fire that resembles
the fire of dissolution, until the desire has been exhausted. Then,
Paramaeshvara shows him his favours and instructs him about the meaning
of the great mantra. He is imbibed with the sentiment, “I am complete. I am
the immobile Shambhu.” He shows him his favours and grants him samadhi
and incessant siddhis that assume the form of throbbings. He obtains karma,
capacity, and a form that is like that of the sun. Even when the lifespan of
the one born from the lotus comes to an end, he does not have to return. The
guru of the universe grants him supreme emancipation. Thus, this
destination is an accumulation of every kind of prosperity. Vedanta has
determined that this is the path to accomplish emancipation.’”’
‘“‘When a mendicant from a good sampradaya is about to slowly die, those
who are favourable towards him surround him. All of them control
themselves and starting with Pranava, instruct him with meaningful words.
Lovingly and clearly, they always remind him of Shiva. He is the nirguna
supreme radiance, who deserves to be worshipped until the time of
dissolution. When they have gathered together, the procedure for samskara
is described as follows. A body that has not gone through samskara does
not reach a good destination. Those who are devoted to Shiva have
renounced all karma. In such a situation, if a king defiles their bodies, the
kingdom will be destroyed. Those who reside in villages will also suffer
from great miseries. It is to avoid this that the following procedure is
spoken about. Humble in his mind, the king will start japa with “nama
irinyaya” and end with “nama amivatkebhyah”.1762 He will end with
“AUM” and complete the worship of the divinity. O lord among sages! If
this is done, there will be peace and there will be no taint. The sons and
others must also undertake the proper excellent samskara. O brahmana! Out
of my compassion, I will tell you. Listen. The body must be worshipped,
bathed and purified. It must then be worshipped with flowers and other
things. In due order, Shri Rudra Sukta, Chamaka Sukta and Rudra Sukta
must be recited. A conch shell will be placed in front of the body and
sprinkled with water. A flower will be placed on the head and uttering
Pranava, the body will be wiped. The loincloth and other garments will be
taken off and fresh ones worn. Following the norms, all the limbs must be
wiped with bhasma and dust. Following the norms, Tripundra will be
applied and a tilaka mark made with sandalwood paste. The body will be
decorated with garlands made out of flowers. Uttering mantras, in the due
order, garlands of rudraksha beads will be placed over the chest, neck, head,
arms, wrists and ears. The body will be made fragrant with incense and
placed on a sling made of ropes. It will then be placed on a beautiful and
excellent chariot, in the form of the five brahmanas. Reciting “AUM” first,
the mantras to the five brahmanas, Sadyojata and the others, must be
chanted. The chariot will be decorated with fragrant flowers and garlands.
The dead body will then be taken on a circumambulation of the village.
There will be dancing and the playing of musical instruments. In every
direction, brahmanas will chant from the Vedas. Near a sacred tree and in an
auspicious spot that is towards the north or the east, all the mendicants will
dig a ditch that is as long as a staff, after worshipping the divinity first.
Uttering Pranava and the vyahritis in the due order, they will sprinkle this
with water. Leaves from the shami tree and flowers, with their tips facing
the east, will be laid down. This will be covered with darbha grass and his
seat of cloth, antelope skin and kusha placed above this. To the sounds of
Pranava and chants of the brahman, the body will be sprinkled with
panchagavya.1763 With Rudra Sukta and Pranava, the body will be
sprinkled with water from the conch shell. A flower will be placed on the
head. Those who are favourable towards him must now remember Shiva.
Uttering “AUM” and words of benediction first, they will place the body in
the ditch, in a posture of yoga and facing the east. It will be decorated with
fragrances, flowers, incense and guggula dhupa.1764 They will chant, “O
Vishnu! Please protect the oblations.” The staff will be placed in the right
hand the kamandalu in the left, with the chanting of “prajapate na
tvadetanyanyo”1765 and other mantras. Doing japa with the mantra
“brahmajajnanam prathamam”,1766 the head will be touched. Doing japa
with Rudra Sukta, the midpoint of the eyebrows will be touched. Chanting
the mantra “ma no mahantam”,1767 a coconut will be used to splinter the
skull into four parts. The ditch will then be filled up. The person performing
the rite will then touch the spot and perform japa with the mantras for the
five brahmanas, with nothing else in his mind. He will start with “yo
devanam”1768 and end with, “The one who is supreme is Maheshvara”. In
this way, he will perform japa on Mahadeva, the medication for samsara,
along with Amba. He is the omniscient one, not subservient to anyone else.
He is the one who shows every kind of favour. A platform made of mud
will be constructed. It will be two aratnis wide and one aratni high. This
will be smeared with cow dung. A square will be drawn inside this and
worshipped with fragrances, akshata, fragrant flowers, bilva leaves and
tulasi. With the sounds of Pranava, fragrances, lamps, milk and oblations
will be offered. After performing pradakshina, one must prostrate oneself
five times. After performing japa with Pranava twelve times, they must
prostrate themselves again. To the sounds of Pranava, offerings must be
made, in the due order, in every direction and sub-direction. I have thus
spoken about the rites up to the tenth day. O noble sage! Now hear about
what must be done for mendicants on the eleventh day.’”’
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Chapter 387-7(22) (Rites on the
Eleventh Day, after a Mendicant’s
Death)
‘“Subrahmanya said, ‘When the eleventh day arrives, rites are prescribed
for mendicants. O tiger among sages! Out of affection towards you, I will
tell you about these. Uttering sacred words of benediction, the person
performing the rite must clean the platform and smear it. Starting from the
west and ending in due order with the east, he must sprinkle water five
times. He will sit down, facing the north, and draw a mandala. The square
that is drawn in the centre must be no longer than one pradesha.1769 In the
due order, a dot, a triangle, a hexagon and a circle will be drawn. A conch
shell will be placed in front and following the rules, worshipped. Having
done pranayama, he will take the sankalpa and worship Sureshvari. He will
worship the five divinities, who have been mentioned earlier in the forms of
messengers. He will fling some darbha grass to the north and not touch it
again. Starting with the west, the mandalas will be worshipped, following
the path of shadutthapana.1770 Inside them, flowers will be piled up, like
pedestals, reciting, “AUM. Hrim. I invoke the messenger goddess in the
form of Agni. I prostrate myself.” Each of the mantras must end with
“namah”. The mudras for instatement will be lovingly displayed for each.
Anga-nyasa will be done, chanting “Hram, “Hrim”1771 and so on. They
will be thought of as holding nooses and goads, with hands in abhaya and
varada mudras. They will be as radiant as the chandrakanta jewel. The
shadows of their red finger rings will tinge all the directions. They will be
attired in red garments and their hands and feet will be as radiant as lotuses.
They will possess three eyes and their charming and beautiful faces will be
like the full moon. Their crowns will be set with rubies, and they will be
marked with the signs of the crescent moon. Their earrings will brush
against their cheeks. Their breasts will be thick and elevated. With
necklaces, armlets, bangles and ornaments around their girdles, they will be
enchanting. They will be slender in the waist, with heavy hips. They will be
attired in red and divine garments. With the steps of their lotus feet, the
ruby-studded anklets will jingle. The rings on their toes and the ornaments
on the girdles around their hips are extremely beautiful. If a person is like
Shiva, what favours can these images not show to him? If a person is like
Mahesha, these images of Shaktis accomplish everything for him. These
five images have been accepted as the ones who can show every kind of
favour. They are divine and out of favours towards others, carry out every
kind of task. In this way, he will perform dhyana on them, the ones who
carry out Shiva and Shivaa’s favours. With drops of water from the conch
shell, he will offer them padya for their feet. The achamaniya will be placed
in the hands and the arghya on the head. One will conceive of the act of
bathing them, using water from the conch shell. Divine and red garments
and upper garments will be offered. Diadems and other things will be
offered as gifts and ornaments will be given. There will be offerings of
sandalwood, akshata and extremely fragrant and agreeable flowers. Full of
great joy, incense and lamps, with wicks soaked in ghee, will be offered.
Reciting Pranava and “Hrim” first, he will say, “I offer everything.” He
must end with “namah” and offer payasam mixed with honey, ghee, sugar,
apupas, plantains and molasses. For each of them, these articles will be
placed on separate plantain leaves. Reciting “Bhuh Bhuvah Svah”, these
will be sprinkled with water. The naivedya will be offered with the chanting
of “AUM. Hrim. Svaha.” Chanting, “namah,” the water for drinking will be
offered with a great deal of affection. O supreme among sages! The act of
releasing them must be performed with a great deal of love. The place must
be purified, starting with the east. A handful of water for achamana and
arghya will be offered. Betel leaf, incense and lamps will be offered. After
this, one performs pradakshina and prostrates oneself. Following the norms,
he will place his hands in salutation above his head and pray to them. “Let
the illustrious mothers be pleased. The mendicant wishes to reach Shiva’s
feet. Protect him, so that he reaches Paramesha’s lotus feet.” Saying this and
praying, they will be released, to return wherever they have come from. The
prasada1772 will be collected and distributed among maidens. It can also be
given to cows or flung into water but must never be distributed in any other
way. Parvana must be performed for a mendicant, never ekoddishta.1773 I
will now speak about the rules for parvana shraddha. O best among sages!
Listen. This is beneficial. The person performing it will bathe, perform
pranayama, wear his sacred thread and control himself. He will wear a ring
of darbha grass on his finger and say, “This is an auspicious tithi. I will
perform parvana shraddha.” He will then take the sankalpa. Darbha grass
will be cast to the north and will also be used for a seat. He will touch water
and devoutly seat himself, cleaning his limbs. He will invite four brahmanas
who are devoted to Shiva and are firm in their vows. “You represent the
Vishvadevas, and I seek your favours in performing the rites.” He will say,
“You are the atman, the antaratman, the paramatman.” Full of true devotion
and love, he will then touch their feet. He will wash their feet and they will
be made to sit, facing the east. They will be ornamented with fragrances and
fed in front of Shiva. The ground will be smeared with cow dung and
darbha grass will be spread, with the blades pointing towards the east. He
will perform pranayama and take the sankalpa, “I will offer pinda.” He will
then think of three mandalas as atman, antaratman and paramatman and
worship them. After this, using the chaturthi case, he will offer the pindas.
“I am offering the pindas.” Saying this, he will devoutly offer them.
Following the accepted norms, he will use the kusha grass to offer water.
He will then get up and performing pradakshina, prostrate himself.
According to the norms, dakshina will be offered to the brahmanas. At the
same spot and on the same day, offerings will be made to Narayana. For the
sake of protection, it is said that Vishnu must be worshipped everywhere. A
great worship must be undertaken for Vishnu and payasam offered. Twelve
brahmanas who are accomplished in the Vedas must be invited.
Representing Keshava and the others, they will be worshipped with
fragrances, flowers, akshata and other articles. Following the norms, they
must be given footwear, umbrellas and garments. They must be devotedly
satisfied, addressing them in many kinds of auspicious words. Reciting
“Bhuh Svaha, Bhuvah Svaha Svarah Svaha AUM”, he will spread darbha
grass on the ground, with the blades pointing towards the east. He will then
offer payasam as oblation. O lord among sages! I have spoken to you about
the excellent rites for the eleventh day. O brahmana! I will now speak to
you about the twelfth day. Listen lovingly.’”’
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Chapter 388-7(23) (Rites on the
Twelfth Day, after a Mendicant’s
Death)
‘“Subrahmanya said, ‘He will get up on the twelfth day, bathe and perform
the daily rites. He will invite mendicants who are devoted to Shiva and
brahmanas who love Shiva. They will bathe and purify themselves. At
midday, following the norms, they will be fed with many kinds of tasty and
auspicious food. In Paramesha’s presence, they will be instated and
worshipped, following the path of the five sheaths. He will perform
pranayama, control his speech and follow the path of the great sankalpa. “I
take the sankalpa that I will worship our guru.” Saying this, he will touch
darbha grass. He will wash their feet. Then, having performed achamana
himself, he will control his speech. He will make them sit down, facing the
east, and adorn their bodies with bhasma. O sage! Full of great sentiments,
the brahmanas will perform dhyana on the eight, Sadashiva and the others.
He will mention his own name and use his intelligence to perform dhyana
on Parameshthi as the guru, along with Amba. He will meditate on his own
supreme guru and then on the guru who is greater than the greatest. “This is
the seat.” Saying this, he will offer the seat. Starting with Pranava, he will
announce his name a second time. “I invoke, namah.” With these words, he
will offer arghya and water. He will offer padya, achamana, arghya, a
garment, fragrances and akshata. They will be decorated with flowers and
starting with Pranava, their eight names will be mentioned, in the chaturthi
case. Fragrant flowers will be offered. He will offer incense and lamps and
say, “I have completed the worship in every possible way.” Saying this, he
will prostrate himself and stand up. Vessels made out of plantain leaves will
be laid out and cleaned. Purified cooked rice, payasam, apupas, soup and
vegetable dishes will be offered. Other objects like plantains, coconuts and
molasses will be offered. In due order, they will be offered in separate
vessels, making the same statement. After this, he will sprinkle them and
say, “Let Vishnu’s oblations be protected.” Saying this, he will touch them
with his hand and stand up. He will offer water for drinking and say, “Let
Sadashiva and the others be pleased and bestow boons on me.” He will then
perform japa with the mantra, “ye deva”1774 and scatter akshata. He will
prostrate himself, stand up and say, “Let there be amrita everywhere.” He
will please them and perform japa with the “gananam tva” mantra.1775 In
the due order, he will chant from the Vedas, Rudra Sukta, Chamaka Sukta
and the panchakshara mantra. When the brahmanas have eaten, they will be
given as many grains of akshatas as there are mantras. After eating, they
will be given water for cleaning the mouth, hands and feet. When they have
done this, they will be made to sit comfortably on seats. As indicated, they
will be given pure water, camphor and other articles, mouth fresheners,
dakshina, footwear, seats, leaves, vegetable dishes, planks, rods and staffs
made of bamboo. He will do pradakshina around them and prostrate himself
before them, satisfying them and taking their benedictions. He will again
prostrate himself and pray for unwavering devotion towards his guru. “Let
Sadashiva and the others be happy and leave, as they will.” Saying this, he
will follow them up to the door. When they restrain him, he will return from
the door and happily have food with the other brahmanas, his relatives and
the poor. There should be no deviation from this. This is true. I repeatedly
say that this is the truth. If a person does this excellent worship of the guru
every year, he enjoys great objects of pleasure in this world. After this
enjoyment, he goes to Shiva’s world.’”’
‘Suta continued, “In this way, he showed his favours and spoke to the noble
and illustrious sage, his shishya, Vamadeva. Pleased in his mind, the
supreme among those who possess jnana, the great-souled divinity, showed
his supreme favours and quickly spoke again. ‘Earlier, Vyasa, lord of sages,
spoke about this to lords among sages in Naimisharanya. Therefore, he is
the first guru. O noble one! You are the second and will be famous in the
world. O Indra among sages! Sanatkumara is full of devotion towards
Shiva, and he heard this from your lotus mouth. He will speak about this to
Vyasa, Shiva’s noble and great devotee. He will speak about this to Shuka
and make him complete. Each of these tigers among sages will have four
disciples. They will devote themselves to studying the Vedas and will
establish dharma. Vyasa will have four extremely energetic disciples—
Vaishampayana, Paila, Jaimini and Sumantu. O Vamadeva! O great sage!
Your disciples will be the great-souled Agastya, Pulastya, Pulaha and Kratu.
Sanaka, Sananda, the sage Sanatana and Sanatsujata are noble yogis and are
loved by Shiva. Sanatkumara’s disciples are excellent and accomplished in
the meanings of all the Vedas. He is a supreme guru, and the succession of
gurus proceeds in this way. But Parameshthi is the supreme guru. All of
them deserve to be worshipped by the yogi, Shuka. This vijnana about
Pranava remains in all the groups of four disciples. The best repository of
this is in Kashi, which is the cause of emancipation. This supreme mandala
takes the form of Shiva’s seat. It is worshipped by supreme Indras among
mendicants, who are complete in their understanding of the meaning of
Vedanta. The divisions of the Vedas have been thought of and they are like
the great space that pervades everything. Let it give you satisfaction and let
it bring welfare and prosperity to the world. This is a supreme secret,
spoken about by Shiva. It is supreme and is based on the certain
conclusions arrived at in Vedanta. O sage! Since you have heard it from me,
people will speak of it as your wisdom. Thus, anyone who follows the path
of “I am Shiva” will go to Shiva and become like Shiva. They will proceed
towards emancipation, just as all the rivers created by the grandfather
proceed towards the ocean.’ In this way, the lord of gods instructed the lord
among sages. He then remembered the lotus feet of his parents, worshipped
by all the gods. Kumara, the guru who bestows wonderful divine jnana,
went to the summit of Kailasa, a summit surrounded by many peaks,
wonderful and greatly resplendent. Surrounded by his disciples, Vamadeva
prostrated himself before the one who has a peacock for a mount. He also
left for the wonderful and supreme Kailasa. Having reached the summit of
Kailasa, the sage approached Isha. He saw the feet of Isha and the goddess,
which bestow emancipation and destroy maya. Full of devotion, he offered
up his body and all his limbs to him. In his presence, he prostrated himself
repeatedly. Then, the sage stood up and praised Paramesha, along with
Ambika and their son, with many and varied hymns from the Vedas and the
agama texts. He placed the lotus feet of the divinity and Devi on his own
head. Having obtained their favours, he resided there happily. All of you
have also learnt about Pranava meaning Maheshvara, the secret of the
Vedas, the one who is inside everyone and the brahman, the one who
bestows emancipation. If you remain comfortably seated here, at the feet of
Shri Vishveshvara, you will obtain sayujya with his lotus feet and supreme
emancipation. To serve at my guru’s lotus feet, I will go to the hermitage of
Chapter 388-8.1(1) (Origin of Vidya)1776
Vyasa said, ‘I prostrate myself before Shiva, along with Uma, the ganas and
his sons. He is the lord of Pradhana and Purusha and the cause behind
creation, preservation and destruction. His potency is unmatched, and his
glory goes everywhere. His being a lord and his being a master are said to
be natural. He is without origin. He is the creator of the universe. He is
eternal, auspicious and without decay. I seek refuge with the great-souled
Mahadeva Shiva.’
‘There is a great tirtha, a dharmakshetra, at the confluence of Ganga and
Kalindi.1777 This is Prayaga in Naimisharanya, the path to Brahma’s
world. There were sages who had controlled their atmans. They were
devoted to the dharma of truth. Those immensely fortunate and immensely
energetic ones performed a great sacrifice there. Hearing that a sacrifice
was being held there by those with unblemished deeds, the intelligent
disciple of Vedavyasa, Satyavati’s son, went there. The great-souled one
was intelligent and famous in the three worlds. He knew about the good and
the bad, even in words uttered by the one with five faces.1778 He could
reply to questions posed by Brihaspati. His accounts were sweet, with
charming versions and sections. He was an accomplished raconteur of the
accounts and was wise about policy and the time for it. Suta, supreme
among those who recounted the Puranas, arrived at the spot. On seeing that
Suta had come, the sages were delighted in their minds. Following the
norms, they honoured him and welcomed him. He accepted the worship
offered by the virtuous sages. He sat down on the seat that had been
earmarked for him. Having met him, the sages who had cleansed their
atmans were eager to hear about accounts from the Puranas. The eloquent
one was favourably inclined and the maharshis worshipped him. Extremely
eager, they addressed him in the following words.’
‘The rishis said, “O Romaharshana! O omniscient one! O immensely
fortunate one! O supreme among Shiva’s devotees! O immensely intelligent
one! You have knowledge about all the Puranas, having received their
complete meaning directly from Vyasa. Thus, you are the receptacle of
accounts beings find to be wonderful. Their substance is like jewels and you
are like an ocean, the store of jewels. There is nothing in the past, the
present or the future and nothing in the three worlds that is not known to
you. It is our good fortune that you have come here to meet us. Because of
our good fortune, you have shown us the honour. Your arrival should not be
in vain, and you should not leave without ensuring what is beneficial for us.
Therefore, make us hear the sacred and virtuous accounts that are full of
jnana. Quickly make us hear all the Puranas and the essence of Vedanta.”’
Vyasa continued, ‘He heard these words spoken by the sages who spoke
about the Vedas. He replied slowly in auspicious words that were full of
good policy.’
‘Suta replied, “You have shown me a favour by honouring me and you have
urged me. Why will I not speak properly about the Puranas, worshipped by
rishis? I worship Mahadeva, Devi, Skanda, Vinayaka, Nandi and Vyasa,
who is Satyavati’s son. I will then tell you about the supremely sacred
Purana, as revered as the Vedas. This is an ocean of jnana about Shiva and
directly bestows objects of pleasure and emancipation as fruits. Its words
are full of good policy, and it is ornamented with words explaining the
meaning of attachment. In connection with Shveta kalpa, Vayu narrated it
earlier. I will tell you about all the different kinds of vidya, the order of the
Puranas and the origin of the Puranas. Listen. The fourteen kinds of vidya
are the four Vedas, six Vedangas, mimamsa, nyaya, Puranas and the
Dharmashastras. There are also Ayurveda, Dhanurveda, Gandharvaveda and
Arthashastra. Therefore, there are fourteen kinds of vidya. These eighteen
kinds of vidya follow different paths. But the shruti texts say that their
original wise creator was the wielder of the trident himself. He is the lord of
the entire universe. With a desire to create the entire universe, he first
created the eternal Brahma as his son. To enable the creation of the
universe, Ishvara initially gave this vidya to his eldest son, Brahma, the
creator of the universe. After this, he gave the power of preservation to the
divinity Hari. The second son, Vishnu, became the saviour, even for
Brahma. Having obtained the learning, Vidhatri started to create. Brahma is
said to have first created all the sacred texts and the Puranas. The Vedas
then emerged from his mouths. All the sacred texts also emerged from his
mouths. But the subjects on earth were incapable of comprehending their
expanse. The lord Vishnu sustains the universe. At the end of dvapara yuga,
Vishveshvara, whose atman is in the universe, engaged him, so as to
abridge them. He assumed an avatara and roamed around the earth under
the name of Vyasa. O brahmanas! In this way, he classifies the Vedas in
every dvapara yuga. After this, he composed the Puranas and other texts.”’
‘“In this dvapara yuga, he also obtained the name of Krishna Dvaipayana.
Like fire obtained from arani,1779 he was born through Satyavati. The sage
abridged and classified the four Vedas again. Since he classified the Vedas,
he is known as Vedavyasa. He abridged the Puranas into four hundred
thousand shlokas. Even now, in the world of devas, they amount to one
hundred crore shlokas. Even if a brahmana possesses learning about the
four Vedas, the Vedangas and the Upanishads, without knowledge of the
Puranas, he does not develop a sense of discrimination. The knowledge of
the Vedas is expanded through Itihasa and Puranas. The Vedas are scared of
a person who is limited in learning because he might deceive. The five
characteristics of a Purana are sarga, pratisarga, vamsha, manvantara and
vamshanucharita. It is said that there are eighteen Puranas. Excellent sages
who know about the truth have divided them into long and short. In the due
order, the eighteen sacred Puranas are Brahma, Padma, Vishnu, Shiva,
Bhagavata, Bhavishya, Narada, Markandeya, Agni, Brahmavaivarta, Linga,
Varaha, Skanda, Vamana, Kurma, Matysa, Garuda and Brahmanda. Of
these, Shiva is the fourth. This is about Sharva, who accomplishes every
kind of objective. It has one hundred thousand shlokas, divided into twelve
samhitas. Dharma is established in it, and it was composed by Shiva
himself. It says that, following Shiva’s dharma, men are divided into three
varnas. Therefore, if one seeks emancipation, one should seek refuge with
Shiva. Even devas seek refuge with him. There is no other means for
emancipation. I have said that the text known as Shiva Purana is in
conformity with the Vedas. I will briefly tell you about its divisions. Listen.
The Samhitas are1780 Vidyeshvara, Rudra, Vainayaka, Uma, Matri,
Rudraikadasha, Kailasa, Shatadrudra, Kotirudra, Sahasrakotirudra,
Vayaviya and Dharmasamja. This Purana, full of dharma, has twelve
Samhitas. The text known as Vidyeshvara has ten thousand shlokas. The
ones known as Rudra, Vainayaka, Uma and Matri have eight thousand
shlokas each. The one known as Rudraikadasha has thirteen thousand
shlokas, Kailasa has six thousand shlokas, Shatarudra has three thousand
and Kotirudra has nine thousand, full of all the meanings of jnana. The text
known as Sahasrakotirudra has eleven thousand shlokas, the excellent text
known as Vayaviya has four thousand and Dharmasamja has twelve
thousand. All these divisions aggregate to one hundred thousand shlokas for
Shiva Purana, which represents the essence of the Vedas and yields objects
of pleasure and emancipation as fruits. Vyasa abridged this to twenty-four
thousand shlokas, around one-fourth of the original Shiva Purana, and
retained seven Samhitas. The first is known as Vidyeshvara, the second is
Rudra Samhita. The third is known as Shatarudra and the fourth is
Kotirudra. The fifth is known as Uma and the sixth is Kailasa Samhita. The
seventh is known as Vayaviya. These are held to be the seven Samhitas.
Vidyeshvara has two thousand shlokas, Rudra has ten thousand and five
hundred, Shatarudra has two thousand three hundred and fifty, Kotirudra
has a little more than two thousand and two hundred, Uma has one
thousand eight hundred and forty, Kailasa has one thousand two hundred
and forty and Vayaviya has four thousand. These are said to be the numbers
and the numbers in each division. This is said to be the size of the sacred
text, known as Shiva Purana. Vayaviya is said to have four thousand
shlokas. It has two parts, and I will speak about it. If a person does not
know the Vedas, this excellent text should not be revealed to him. Nor
should it be revealed to a person who lacks devotion or does not know
about the Puranas. A shishya who is devoid of malice and is devoted to
dharma must be tested. It must be given to someone who is devoted to
Shiva and follows Shiva’s dharma. I prostrate myself before the illustrious
Vyasa, infinite in energy. The Purana Samhita exists in me because of his
favours.”’
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Chapter 389-8.1(2) (Sages Present Their Case)
‘Suta said, “A long period of time passed and many kalpas passed. When
this kalpa arrived, the act of creation commenced. Subjects became aware
of their conduct, and these were established. Sages belonging to six
lineages1781 started to argue amongst themselves. One said, ‘This is
supreme.’ Another said, ‘It is not.’ There was a great debate, but they could
not come to a definite conclusion. Therefore, they went to Vidhatri and saw
Brahma, who is without decay. They went to the place where Brahma was
being praised by gods and asuras. This was on the auspicious and beautiful
summit of Meru, frequented by devas and danavas. It was populated by
siddhas and charanas and served by yakshas and gandharvas. There were
large numbers of birds, and it was ornamented with gems and coral. There
were groves, caverns, caves and valleys, decorated with mountainous
streams. There was a forest named after Brahma there, frequented by many
kinds of animals. It was ten yojanas wide and one hundred yojanas long.
There were beautiful lakes, full of divine and sparkling water that could be
drunk. The trees were full of beautiful flowers and intoxicated bees buzzed
around. The great and beautiful city was there, as radiant as the rising sun.
Daityas, danavas and rakshasas, insolent because of their strength, could not
assail it. There were lofty walls and turrets, made out of molten gold. There
were hundreds of strong gates, with well laid-out roads. There were large
and wonderful mansions that seemed to rise up and lick the sky. There were
crores of expensive houses, decorated in every possible way. Brahma
Prajapati resided there, along with those who attended his assembly. They
went there, to the great-souled one who was the grandfather of the worlds.
The sages saw him, served by large numbers of devas and devarshis. He
resembled pure gold and was decorated with every kind of ornament. His
face was amiable and pleasant, and his eyes were like the petals of lotuses.
His radiance was divine, and he was smeared with divine fragrances and
unguents. He wore a divine and white garment and was decorated with
celestial garlands. Gods, Indras among asuras and Indras among yogis
worshipped his lotus feet. With a whisk in her hand, Sarasvati, whose limbs
possessed all the auspicious signs, fanned him. He was as dazzling as the
sun.”’
‘“On seeing him, there were signs of pleasure on the faces and in the eyes
of the sages. They joined their hands in salutation above their heads and
praised the bull among gods. The sages said, ‘I bow down to you, the form
of the three divinities, the cause behind creation, preservation and
destruction. You are the ancient Purusha. You are Brahma, the paramatman.
I bow down before the one who has Prakriti as a body and is responsible for
Pradhana’s agitation. You are the one who has twenty-three
transformations,1782 but is without aberrations. I bow down before the one
whose body is the universe, the one who is in the universe’s stomach. You
are the one who is completely successful. You are the one who ensures
complete success. I bow down before the one who has created all the
worlds, before the one who has ordained all the worlds. O Vidhatri! You are
the one who unites all the bodies with atmans and disunites them. You are
the creator, preserver and destroyer of the entire universe. O lord! O
grandfather! However, as a result of maya, we do not know you.’ In this
way, the extremely fortunate maharshis praised Brahma. As if to delight
them, he replied in an extremely deep voice. Brahma said, ‘O rishis! O
immensely fortunate ones! O greatly spirited and greatly energetic ones!
Why have you come here together?’ The sages knew about the brahman.
They joined their hands in salutation and in eloquent words that were full of
humility, spoke. The sages said, ‘O Bhagavan! We are enveloped in a great
darkness. Unable to perceive the supreme, we have argued amongst
ourselves and are dejected. You are the creator of the entire universe. You
are the cause behind all causes. O protector! There is nothing that is
unknown to you. Who is the being who is the most ancient among all
entities? Who is beyond Purusha? Who is completely pure? Who is the
eternal Parameshvara? Who indulged in the wonderful activity of first
creating the universe? O immensely wise one! Please tell us the truth and
dispel our doubts.’ When he was asked this, surprise could be seen in
Brahma’s eyes. In the presence of devas, danavas and sages, he stood up
and meditated for a very long time. He uttered the word ‘Rudra’ and with
all his limbs moist in bliss, he joined his hands in salutation and spoke.”’
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Chapter 390-8.1(3) (The Naimisha Account)
‘“Brahma said, ‘Words cannot reach him. Thoughts cannot reach him. If
one knows his bliss, one has nothing to fear from anywhere. Starting with
Brahma, Vishnu and Rudra, Indra and the elements first originated from
him. He is the one who supports all the causes. He is the supreme cause one
meditates on. He has never originated from anything, anywhere. He
possesses every kind of prosperity. He himself has the name of Sarveshvara.
All those who desire emancipation perform dhyana on Shambhu in the
cavities within their hearts. He is the one who first created me as a son and
infused me with jnana. I obtained the post of Prajapati as a result of his
favours. Isha is immobile like a tree, but he alone is the one who is
established in the firmament. He is the great-souled being who makes
everything complete. He is the active one. He is alone and makes many
beings active. He is alone but creates many seeds. He is Maheshvara. He is
the lord of all the beings in the world. He is Isha. There is only one
Bhagavan Rudra. He has no second. He is always present in the hearts of
people but is not noticed by others. He is always established and notices the
universe. He is the one who is free of time. He is the cause behind
everything. Bhagavan alone is established in his infinite powers. He has no
night or day. There is no one who is his equal, or superior to him. He is
naturally full of the supreme Shakti, jnana and kriya. There is the
unmanifest which decays and there is the immortal which does not decay.
Both of these have the imperishable divinity, Hara, in their atmans. If a
person has inclinations of sattva and engages in dhyana on him, he develops
lordliness. When all animals are destroyed, the maya of the universe
withdraws into him. The eternal shruti texts say, “The lightning does not
illuminate him. Nor does the sun or the moon. Everything is illuminated
because of his radiance.” The divinity Mahadeva Maheshvara is the only
one who should be known. There is no other supreme region that is worth
going to. He has no beginning or end. He is naturally sparkling. He is self-
ruling and complete. All mobile and immobile entities are subservient to his
wishes. His body is not due to Prakriti. He is illustrious and cannot be
discerned. He is devoid of signs. He is free and is the one who liberates. He
is not influenced by time. He is the one who urges time. His abode is above
everything else. He resides in everything. He knows everything. He is the
lord of the entire universe, sought through the six paths. The beings are
piled up, one on top of another. But there is no being who is above him. He
is infinite. He is like a bee, constantly milking the nectar of infinite bliss.
He is skilled in reducing all the cosmic eggs to lumps. He is an ocean of
generosity, valour, depth and sweetness. There is no object that is his equal,
nor anything that is superior to him. He is the unmatched emperor, ruling
over all beings. In his wonderful acts, he is the one who first created the
universe. When the end comes, everything dissolves into him again. All
beings are subservient to him. He is the one who engages everyone. He can
only be seen through supreme devotion, not otherwise. Vows, every kind of
donation, austerities and niyamas have been spoken about earlier. There is
no doubt that these are for purposes of generating virtuous sentiments. Hari,
I, Rudra, gods and asuras wish to see him even now and engage in fierce
austerities. Fallen, foolish, wicked and despicable people cannot see him.
Devotees worship him and speak to him, inside and outside. There are three
kinds of forms—gross, subtle and beyond these two. We immortals can see
the gross. Yogis see the subtle. The one beyond these two is eternal, without
decay and full of jnana and bliss. This can be seen by those who are full of
great devotion, those who seek refuge in those vows. What is the need to
speak a lot? This is supreme. This is the most secret of everything that is
secret. There is no doubt that a person who is full of devotion towards Shiva
is liberated. Devotion is a result of his favours. The favours also result from
devotion. It is like a sprout originating from a seed and the sprout in turn
producing a seed. Everywhere, animals are successful because the favour
has come first. At the end of every kind of sadhana, he alone is the
objective that is achieved. The Vedas have shown that sadhana and dharma
are the means for obtaining favours. When a person practices what has been
instructed, the former good and bad deeds come to an equilibrium. When
there is equilibrium, as a result of obtaining favours, dharma becomes in
excess. When dharma is in excess, the animal’s sins start to decline. Across
a progression of many births, sins decline in this way. When this happens,
bhakti and jnana are generated towards Sarveshvara, along with Amba.
Isha’s favours depend on sentiments and qualities. As a result of the
favours, one renounces the fruits of karma, not the karma itself. This
renouncement of the fruits of karma is Shiva’s auspicious dharma. This has
two types, that which depends on a guru and that which does not. That
which depends on a guru is more important and is one hundred times more
effective. After all, following Shiva’s dharma is associated with obtaining
jnana about Shiva. As a result of obtaining the jnana, a man sees the taints
associated with samsara. This leads to non-attachment towards material
objects and this sentiment of non-attachment facilitates sadhana. When such
sentiments are successfully generated, a person turns towards dhyana, rather
than towards karma. Full of jnana and dhyana, a man engages in yoga. As a
result of yoga, there is supreme bhakti, and the favour follows. As a result
of the favours, it is said that a being is emancipated and becomes like Shiva.
The different kinds of favour may not be in the order in which they are
mentioned. The favours are a function of how worthy a person is. Some are
liberated in the womb, others after they are born. There are others who are
liberated as a child, as a young man or as an aged one. There are some who
are not emancipated and are born as inferior species. Others have to go to
hell. Others may achieve a supreme destination but are liberated only when
they are dislodged from that region. After that destination has been
exhausted, some may be born again, before they can be emancipated. Some
may head downwards and can be liberated irrespective of whether they are
there, or not there. Therefore, a single means of liberation is not spoken
about for men. The withdrawal is in accordance with jnana, inclinations and
favours. Therefore, to obtain his favours, one should avoid taints in words
and thoughts. Along with the wife and sons, one should always perform
dhyana on Shiva alone. All of you must be supremely devoted to him. You
must speak about him and seek refuge in him. All rites must be undertaken
with minds fixed on him. You should start a long sacrifice that will last for
one thousand divine years. At the end of the sacrifice, because of the power
of mantras, Vayu will go there. He will tell you what is best for you and
about the means. You will then go to the sacred and extremely beautiful city
of Varanasi. To show favours to devotees, the illustrious Vishvesha, the
wielder of Pinaka, always amuses himself there, along with Devi. After
seeing that great wonder, you will return to my presence. O supreme among
brahmanas! I will then tell you about the means for emancipation. Within a
single birth, emancipation will then be in the palms of your hands. It will
free you from the bonds of many births in samsara. Using the powers of my
mind, I have constructed a wheel and I am releasing it now. The spot where
its rim is shattered will be an auspicious place for austerities.’”’
‘Suta continued, “Saying this, he used his mental powers to create a wheel
that resembled the sun. Prostrating himself before Mahadeva, the
grandfather released it. The brahmanas prostrated themselves before the
lord of the universe and rejoicing, followed it. They followed the wheel to
the place where its rim got shattered. Hurled, the wheel fell down on a
smooth and beautiful slab of rock. The water in that forest was clear and
tasty. That forest became famous under the name of Naimisha1783 and is
revered by sages. There are many yakshas, gandharvas and vidyadharas
there. Along with Urvashi, Pururava sported himself on eighteen islands in
the ocean. Then, goaded by destiny, he went to this spot and because of the
delusion caused by Hara, destroyed the golden sacrificial altar there. The
sages were enraged and invoking the power of the vajra on kusha grass,
brought him down. Earlier, desiring to create the universe, the creator of the
universe performed a divine sacrifice there. So did householders who knew
about the brahman. There were accomplished rishis there, learned about the
meanings of words. They possessed power and wisdom and following the
norms, performed kriya yoga. There, those who know about the Vedas
always use their eloquent words to counter the arguments of those who are
outside the path of the Vedas. Naimisha was the appropriate place for the
sages to perform austerities. Sparkling clear water flowed from the rocks at
the feet of the mountain. It was clear and beautiful, like amrita to drink.
There were trees burdened with fruit and predatory beings were absent.”’
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Chapter 391-8.1(4) (Vayu’s Arrival)
‘Suta said, “In that spot, the immensely fortunate sages, firm in their vows,
started a sacrifice and worshipped Mahadeva. When the maharshis started
the sacrifice, it was wonderful. It was like the one the creator of the world
had undertaken in ancient times, when he wished to create the universe.
After some time, the sacrifice was completed, with the distribution of
copious quantities of dakshina. Engaged by the grandfather, Vayu himself
arrived there. The lord and deva was Svayambhu’s disciple and himself
witnessed everything. The forty-nine Maruts were always there, ready to
obey his commands. Prana and the other are like his horses. Goaded by
him, they follow their own conduct in the limbs of all beings with bodies,
thus nurturing them. He possesses the eight powers, anima and the others.
His vigour moves diagonally and infuses the worlds. Originating in space,
he possesses the qualities of sound and touch. Those who think about the
truth speak of him as the energy in Prakriti. The sages who had completed
the long sacrifice saw him arrive at the hermitage. They remembered the
grandfather’s words and were filled with great delight. All of them stood up
and prostrated themselves before the one who originated from space. They
thought of a golden seat for him. He seated himself, duly honoured by the
sages. He honoured them back and asked them if they were well. Vayu said,
‘O brahmanas! Now that the great sacrifice has been completed, I hope that
all is well here. I hope that daityas, who hate the gods, have not caused any
impediments. As a result of transgressions, I hope there was no need for any
prayashchitta. I hope that devas, ancestors and your parents have accepted
the hymns and rites, conducted in accordance with the sacred texts. I hope
that you have conducted the worship in accordance with the norms. Now
that the great sacrifice is over, what do you wish to do?’ All the sages were
addressed in this way by Vayu, who was full of thoughts about Shiva. In
their minds, they regarded themselves as purified and rejoicing, replied to
him humbly. The sages answered, ‘Everything is well with us today and our
austerities have been rendered successful. That is because, for enhancing
our welfare, you have arrived here. Listen to an ancient account when our
minds were enveloped by darkness. In those ancient times, for the sake of
vijnana, we worshipped Prajapati. We sought refuge with the one who
provides refuge and thus worshipped, he showed us his favours. He said, “O
brahmanas! Rudra is the supreme cause and is superior to everyone else. He
cannot be perceived, and his true form can only be seen by devotees.
Favours are obtained through devotion and nivritti results from the favours.
Therefore, to please him, perform a sacrifice in Naimisha. Perform a long
sacrifice dedicated to Rudra, the supreme cause. Through his favours, when
the sacrifice is over, Vayu will arrive there. There, you will obtain jnana
through his mouth and that will ensure your benefit.” Addressing us in this
way, Parameshthi sent us here, to this place. O immensely fortunate one!
We have been wishing for your arrival. We seated ourselves and performed
a long sacrifice, lasting for one thousand divine years. There is nothing else
we desired, but for your arrival.’ Hearing the ancient account related by the
rishis about the long sacrifice, Vayu was pleased in his mind. He was
surrounded by the sages. To increase their sentiments and to answer what
the sages had asked, the lord started to briefly speak about Sharva’s glory,
starting with creation.”’
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Chapter 392-8.1(5) (Jnana about Shiva’s Tattva)
‘Suta said, “Initially, the immensely fortunate residents of Naimisharanya
prostrated themselves and in the proper way, asked the lord Pavana.”’1784
‘“The residents of Naimisha asked, ‘How did you come to obtain jnana
about Ishvara? How are you full of sentiments towards Shiva, the
unmanifest brahman who is without birth?’”’
‘“Vayu answered, ‘The twenty-first kalpa is known as Shveta-Lohita. In
that kalpa, wishing to create, the one with the four faces tormented himself
through austerities. As a result of his fierce austerities, his father1785 was
satisfied and himself assumed the form of a divine and young boy, supreme
among all those who are handsome. His name was Shveta. Assuming the
form of this sage, he addressed him in divine words. Maheshvara, lord of
devas, showed himself to him. Brahma saw his father, Brahma’s lord and
master. He prostrated himself and obtained supreme jnana and the Gayatri
mantra. The creator of the universe, with the four faces, obtained vijnana.
He created all beings, mobile and immobile. Brahma heard about this
amrita from Parameshvara. Through the strength of austerities, I obtained it
from his mouth.’”’
‘“The sages asked, ‘What is this jnana obtained by you? What is this
auspicious and great truth? By devotion to what does a man obtain
happiness?’”’
‘“Vayu replied, ‘In ancient times, I obtained jnana about Pashu-Pasha-
Pati.1786 A man who desires happiness must have supreme devotion
towards this. Misery results from lack of jnana. Jnana counters it. Jnana
enables one to segregate objects and objects are said to be of two types,
sentient and non-sentient. There is one who controls both. In the due order,
they are spoken of as Pashu, Pasha and Pati. Those who know about the
truth and about the lord also speak of them as Askhara, Kshara and
Ksharkharapara.1787 Pashu is spoken of as Akshara, Pasha is cited as
Kshara. The one who is Ksharaksharapara is addressed as Pati.’”’
‘“The sages asked, ‘What is spoken of as Akshara? What is cited as
Kshara? O wind god! What is beyond those two? Please tell us.’”’
‘“Vayu replied, ‘Prakriti is spoken of as Kshara and Purusha is known as
Akshara. The one who invokes these two is the supreme Parameshvara.’”’
‘“The sages asked, ‘What is spoken of as Prakriti? What is held to be
Purusha? What is the relationship between the two? Who is the Ishvara who
urges them?’”’
‘“Vayu replied, ‘Maya is known as Prakriti and Purusha is enveloped in
Maya. The relationship between the two is through the foundation and
karma. Shiva is the Ishvara who urges.’”’
‘“The sages asked, ‘What is the Maya that is spoken about? What does
Maya surround? What is the nature of the foundation and where does it
come from? What is Shiva’s nature and where does Shiva come from?’”’
‘“Vayu replied, ‘Maya is Maheshvari’s Shakti. The form that is
consciousness is surrounded by Maya. Dirt covers consciousness. Shiva’s
inherent nature is purity.’”’
‘“The sages asked, ‘How does Maya cover the one who is pervasive? What
is the reason for this? Why is Purusha covered and how can this be
countered?’”’
‘“Vayu replied, ‘Something that is pervasive can also be covered, just as the
kalas also are. The cause is karma, countered by enjoyment. The dirt is then
destroyed.’”’
‘“The sages asked, ‘What are said to be the kalas? What is spoken of as
karma? How does this start and how does it end? What are the fruits? What
is the support? Who enjoys and what is enjoyment? What is the means for
enjoyment? What is the reason for dirt to be destroyed? When dirt has been
destroyed, who is Purusha?’”’
‘“Vayu replied, ‘Kala, Vidya, Raga, Kaala and Niyati1788—when one uses
the expression “Kala and the others”, these are meant. Purusha is the one
who enjoys. Good and bad deeds are karma. The fruits are happiness and
misery. The one at the beginning, and at the end of enjoyment, is free from
dirt. Ignorance provides the support. Karma is destroyed through
enjoyment. The unmanifest is the one who is enjoyed. The internal and
external doors within the body are the means for enjoyment. One obtains
favours through great sentiments, and this leads to the destruction of dirt.
When dirt is destroyed, a man becomes like Shiva.’”’
‘“The sages asked, ‘What are the separate tasks for the five, Kala and the
others? Why is Purusha the one who enjoys, when the atman is also spoken
of as that? What is the one who is not unmanifest and what is the form in
which it is enjoyed? In the process of enjoyment, what provides the
support? Why is it known as a body?’”’
‘“Vayu replied, ‘Vidya signifies the direction and the activity. Time and
attachment provide the inducement. Time also determines when this will be
severed. Destiny is the one who controls. The unmanifest is the cause and
consists of the aggregate of the three gunas. Those who know about the
truth have spoken of this as Pradhana and Prakriti. Its attribute is of not
being manifest, but it manifests itself through the Kalas. Deluded by notions
of joy and misery, the atman enjoys the three gunas. The gunas, sattva, rajas
and tamas, originate from Prakriti. They exist in subtle form in Prakriti, like
oil in sesamum seeds. Briefly, happiness and the cause for happiness are
said to be the nature of sattva. Rajas is the opposite. Numbness and delusion
are associated with tamas. Sattva is said to take one upwards, while tamas
takes one downwards. The progress that is in the middle is spoken of as
rajas. Briefly, the tanmatras are the five subtle elements, the five gross
elements, the five organs of perception, the five organs of action and the
remaining four, Pradhana, intellect, ahamkara and the mind. The unmanifest
is said to be their transformations. When it is in the form of the cause, it is
not manifest. When it is in the form of an effect, as in the body, which is
like a pot, it becomes manifest. A pot is not essentially different from the
clay. In that way, the manifest body is not essentially different from the
unmanifest. Thus, the unmanifest is the cause behind the action. The body
is the support for the enjoyment. There is nothing else.’”’
‘“The sages asked, ‘Intellect and the senses exist in the body. The word
atman is used for something that is beyond this. How can it exist
independently?’”’
‘“Vayu replied, ‘The lord is certainly beyond the intellect, the senses and
the body. There is an entity called the atman. The reason for this is not easy
to comprehend. The virtuous do not speak of the intellect, the senses and
the body as the atman. If it is thought to be otherwise, that is because one is
constrained by ignorance. Thus, the smriti texts speak of experiencing the
entity who remains, imperceptible and difficult to know. In the Vedas and
Vedanta, this is chanted about as the one who is antaryami.1789 It is
everywhere. It pervades everything. It remains there and is eternal.
Nevertheless, it is not manifest, and no one can see it, anywhere. It cannot
be perceived through the eyes, nor can it be grasped by the other senses.
The great atman can only be perceived by a mind that has been illuminated.
It is not masculine, feminine or neuter. It is not above, below, or diagonally
placed. It is nowhere. It is without a body, but exists in undecaying form
within bodies, stationary and mobile. Like an image, a persevering man can
always perceive it. What is the need to speak a lot? Purusha is distinct from
the body. Those who do not see it as distinct possess imperfect vision. This
body is impure and uncontrolled, temporary, not permanent and subject to
sorrows. It is spoken of as belonging to Purusha, but Purusha is not this and
is beyond. A person becomes happy, unhappy or foolish because of his own
karma. This is like a seed and Purusha is united with these hardships. A
field that is flooded with water leads to sprouts germinating. In that way, as
a result of lack of jnana, karma floods a person’s body. These are spoken of
as mortal forms, abodes of great misery. In the past and in the future, there
are thousands of such bodies. The atman resides in past and future bodies
that decay. Though one resides for a long time, no one obtains anything in
this way. Though enveloped by these bodies, there is something delinked
that can be noticed. This is like the lunar disc in the sky, seen through
masses of moving clouds. The atman follows different kinds of conducts in
many different bodies. This is seen to be like casting a die on an ashtapada
board.1790 There is nothing that belongs to it. There is nothing that it
belongs to. Wives, sons and relatives are like people one meets along the
road. This is like a piece of wood meeting another piece of wood on the
large ocean. They meet and they drift apart. The association between living
beings is like that.1791 It perceives the body, but the body does not
perceive it. The supreme perceives them both, but they do not perceive him.
Starting with Brahma and ending with the immobile, all these entities are
described as Pashus. These are spoken of as instances of Pashus. A Pashu is
bound by a Pasha and feeds on happiness and misery. The learned say that
these are means for Ishvara to engage in his pastimes. A being ignorant
about Isha cannot control his happiness and unhappiness. Urged by Ishvara,
he goes to heaven, or is born as a dog.’”’
‘Suta concluded, “Hearing the words spoken by Anila,1792 the sages were
delighted in their minds. They prostrated themselves before Vasu, who was
accomplished in the Shiva agama texts, and spoke.”’
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Chapter 393-8.1(6) (Jnana about Shiva’s Tattva
Continued)
‘“The sages asked, ‘You have spoken about Pashu. What is the Pasha that is
spoken about? Please tell us about the signs whereby Pati is distinct from
these two.’”’
‘“Vayu replied, ‘There is an entity who enables one to cross over this
receptacle of the gunas. He is Pati, the creator of the universe, who frees
Pashu from Pasha. In this absence, how could the universe have been
created? Both Pashu and Pasha are insentient and lack jnana. Without an
intelligent cause, nothing is seen to have created itself—Pradhana, an
atom,1793 or anything insentient. There are different constituent parts in the
body of the universe, but their action is dependent on a creator. The
ownership over this action vests with Pati, not with Pashu or Pasha. Any
ownership over action by Pashu, which is actually an instrument, is like an
ignorant and blind man walking. When a person forms the view that the
atman is different and the one who urges the atman is different from it, he is
thought to be worthy of immortality. In truth, Pati is the supreme
destination and is beyond Pashu and Pasha. A person who knows him as the
brahman, becomes free from being born as species. Isha illuminates the
universe and also frees the universe, consisting of the union of Kshara and
Akshara, the manifest and the unmanifest. The enjoyer, the enjoyer and the
one who urges—these three separate entities should be thought about. For
those who seek to know, there is nothing superior to this knowledge. Oil
exists in seeds of sesamum. Ghee exists in curd. Water pervades any flow.
Hutashana exists in arani. In that way, the signs of the great atman exist in
one’s own atman. A person who is always engaged in austerities and
pursuing the truth sees this. Isha alone, along with his own Shaktis, the
Ishanis, creates this illusion. He creates all the worlds. That is the reason he
is known as Isha.1794 Thus, Rudra is alone and has no second. He creates
the universe with its worlds, protects them and withdraws them. His eyes
are everywhere around the universe. His faces are everywhere in the
universe. In that way, his arms are everywhere in the universe. His feet are
everywhere in the universe. Maheshvara alone is the divinity is the one who
created heaven, earth and the space between them. He is the origin of all
devas, and they dissolve into him. He created Hiranyagarbha as the first
among all devas. The shruti texts say that Rudra is the maharshi who is
superior to everyone else. I know this great Purusha, who is amrita and
fixed. His complexion is that of the sun and the lord is stationed beyond
darkness.1795 There is nothing superior. There is nothing superior to the
paramatman. There is nothing smaller and there is nothing larger. The entire
universe is filled by him. His faces, heads and necks are everywhere. He
resides in the cavities within all beings. Bhagavan pervades everything.
Shiva goes everywhere. His hands and feet are everywhere. His eyes, heads
and faces are in all directions. His ears are everywhere. He is established,
enveloping all the worlds. He illuminates all the senses and the gunas. But
he is devoid of senses. Ishana is everyone’s lord. He is the well-wisher and
refuge for everyone. Though he does not possess eyes, he sees. Though he
does not possess ears, he hears. He knows everything, but no one knows
him. He is spoken of as the supreme Purusha. He is smaller than the
smallest. He is greater than the greatest. He is without decay. Maheshvara is
hidden within the cavities in all beings. He does not possess intelligence.
He is intelligence. He possesses ultimate greatness. He is the one who holds
up. Through Ishana’s favours, a person becomes free from sorrow and sees
him. I know the one who is without old age, the ancient lord who goes
everywhere. Those who know about the brahman say that he has no birth.
When he brought about the end, Maheshvara thought of creating the
universe from the beginning. He created the three worlds alone, united with
his many Shaktis. The wonderful and supreme Shivaa is spoken of as the
mother of the universe. Without origin, many kinds of subjects were created
from her alone—read, white and black. She is the mother of man. There is
another one, also unborn, who is nothing but her own form.1796 Both are
without birth. The second one, without birth, enjoys her1797 and discards
her. Two birds are united and are perched on the same tree. One eats the
tasty pippala fruit. The other does not eat, but merely looks on.1798 Sitting
on the tree, the being is submerged in delusion and grieves. But is pleased
when he sees the other one, Isha, the supreme cause, from whom hymns,
sacrifices and rites originate. He realizes his greatness and bereft of grief, is
happy. The other one creates maya in the universe and immerses this one in
maya. Maya is known as Prakriti and the one who exerts maya is
Maheshvara. This entire universe is pervaded by his body. Ishana’s parts
exist in the midst of the gross and the subtle. He is the one who creates the
universe and envelopes it. Knowing about Shiva is Ishvara, a person obtains
great peace. He is time, the protector. The lord is the master of the universe.
Knowing that he is the lord of the universe, a person is freed from the noose
of death. Ghee exists in the cream of milk. Knowing that the lord exists like
that in subtle form inside all beings and is hidden, a person is freed from all
sins. He is the supreme divinity. Maheshvara is the creator of the universe.
If one knows him, located inside the heart, one obtains immortality. When
nothing existed, no night or day, Shiva alone existed and eternal wisdom
emanated from him. No one can grasp his top, his sides or his centre. He is
known as great fame, and he has no image. Those who are scared of birth
turn their minds towards the one who has no birth. For the sake of
protection, they look towards Rudra, whose face is towards the south. The
two aksharas, , are cited as representing the infinite. Like a
mystery, Vidya and Avidya are inside it, as if hidden.1799 Avidya is spoken
of as Kshara and Vidya is immortality. Indeed, the one who rules over these
two and is distinct, is Maheshvara. It is he alone who spreads his net in
many kinds of ways. He is the powerful one who rules over everyone and
does this. He is himself radiant and illuminates the directions, upwards,
downwards and sideways. He is naturally alone. The revered one presides
over everything. All the words speak about his nature and try to measure it.
He is the enjoyer who enjoys the gunas. He is thus established in the
universe. Devas and maharshis know that he is the secret hidden in the
Upanishads. He is the brahman, greater than the greatest. He gave birth to
Brahma and existed before the universe. He is spoken of as the one who
receives everything that exists. Shiva is the one responsible for existence
and non-existence. He is the one who creates the aggregate of his kalas.
Those who know the divinity give up their bodies. It is because of the
divinity’s greatness that this entire universe is revolving. But those who are
deluded think of this as nature or time. He always shrouds everything, in the
form of death and the Destroyer. His act leads to its evolution, along with
that of beings. He indulges in many kinds of acts and withdraw from many
kinds of acts. In truth, by uniting with his tattvas, one attains yoga. Over
time, he himself uses eight, three, two or one of his attributes to create the
universe. As a result of their qualities, entities engage in karma. When
qualities are non-existent, karma also ceases. When karma is extinguished,
in truth, an entity proceeds to the other one. This is the reason for yoga,
union between the enjoyer and the enjoyed. The one who is beyond the
three periods of time is Parameshvara. He is omniscient and is the lord of
the three gunas. He is himself the brahman, greater than the greatest. He is
Bhava, whose form is the universe. He is Bhava, the creator of subjects,
who is worshipped. He is the lord of devas and deserves to be worshipped
by the universe. He is beyond time and prapancha originates from him. He
is the one who ensures dharma and restricts sin. He is the lord who enjoys.
The universe rests on him. He is Maheshvara, superior to all the lords.
Among all devas, he is the supreme divinity. Among all lords, he is the
supreme lord. We know the divinity to be the lord of all the lords in the
world, the supreme one. He has no tasks. Nor does he have any reason for
tasks. In the universe, one does not see anyone who is his equal or his
superior. The shruti texts speak about his supreme, varied and natural
powers. Using his jnana, strength and action, he created the universe. He
has no lord and no gender. No one rules over him. He is the cause behind all
causes. He is the lord behind all lords. He does not have a father. Nor does
he take birth from any source. He does not have any reason for birth, such
as those known as dirt, maya and other things. He alone is hidden inside all
beings and pervades the universe. He is in the atmans of all beings and is
spoken of as the one who controls dharma. He resides in all beings. He is
nirguna and is the witness. He alone is the one who controls, and he has no
tasks. But he is the one who renders many atmans incapable. Among
everything that is eternal, he is the most eternal. Among everything that is
conscious, he is the most conscious. There are many who give up desire and
proceed to the one who is the lord of desire. He is the lord and cause of the
universe, and he can be reached through samkhya and yoga. If a Pashu gets
to know the divinity, he is freed from all Pashas. He is the creator of the
universe. He knows the universe. He alone is the one who knows about his
origin. Possessing gunas, he creates time. He is the lord who knows about
Pradhana and the kshetra.1800 He is the lord of gunas. He is the one who
frees from Pasha. He first created Brahma and himself taught him about the
Vedas. Through my own intelligence and through my own favours, I will
know the divinity. I desire to be freed from samsara and seek refuge with
Shiva, the refuge. He is nishkala and has no tasks. He is without blemish,
and he is the one who should be worshipped. He is the bridge that takes one
to the supreme amrita. He is like the wind that destroys clouds. Men are
covered by space, as if by a hide. When they know Shiva, there is an end to
misery. O maharshis! Through the strength of austerities and through his
favours, without excessive effort, I obtained jnana about consciousness.
This is sacred and destroys sins. This is the supreme secret in Vedanta and
in an earlier kalpa, Brahma spoke about it to me. That is my good fortune.
This excellent jnana must not be bestowed on a person who is not tranquil,
not to a son who is not good in conduct, and never to a shishya. For this, the
divinity himself was the guru. This must therefore be revealed to a worthy
and great-souled person, one who is full of great devotion towards the
divinity. Now hear about it in brief. Shiva is superior to Purusha and
Prakriti and is beyond them. At the time of creation, he does everything. At
the time of dissolution, he withdraws everything again.’”’
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Chapter 394-8.1(7) (Greatness of Kala)
‘“The sages said, ‘Everything originates in Kala1801 and everything is
destroyed by time. Nothing that is independent of time exists. Everything in
the universe and the wheel of samsara are inside his mouth. Creation and
destruction are whirled around like a wheel. Brahma, Hari, Rudra, gods,
asuras and others are controlled by his acts and cannot transgress his
powers. He divides himself into the past, the present and the future and
inflicts old age on subjects. He is the great lord, ruling over everything, and
is extremely terrible. Who is Bhagavan Kala and who is he subservient to?
O one with a sense of discrimination! Who is not subject to his subjugation?
Please tell us that.’”’
‘“Vayu replied, ‘Kala is spoken of under the names of kala, kashtha and
nimesha and has divisions and sub-divisions.1802 These are forms of
Maheshvara’s supreme energy. Nothing mobile or immobile can transgress
this. This is Isha’s strength in the form of the one who controls, and it
controls the universe. The great-souled one’s divisions and sub-divisions
emerge in the form of Kala, who invades like an iron wheel emitting fire.
Therefore, the universe is under the control of Kala. Kala is not under the
control of the universe. Kala is under Shiva’s control. Shiva is not under the
control of Kala. Sharva’s irresistible energy is established in Kala. This is
the reason why Kala’s limits are extensive and cannot be crossed. Without
specific wisdom, who deserves to go beyond Kala? No one can cross a task
performed by Kala. There are those who conquer the entire earth, bring it
under a single umbrella and rule it. Like the shoreline which cannot hold
back the ocean, they cannot counter Kala. Those who restrain the aggregate
of the senses conquer the entire world. Even they cannot defeat Kala. Kala
conquers them. There are physicians who are accomplished in ayurveda.
They take medications. However, they cannot push back death. Kala is
impossible to cross. A living being may possess prosperity, beauty, good
conduct, strength, noble lineage and other things one can think of. But
Kala’s strength counters all these. Through the agreeable and the
disagreeable, unthinkable things that come and go, Ishvara unites beings
and separates them. When one person is miserable, another person is happy.
Kala’s nature is wonderful and impossible to comprehend. A person who is
young becomes old. A strong person becomes weak. A prosperous person
loses his prosperity. O brahmanas! The progress of Kala is wonderful.
Noble birth, good conduct, strength and skill do not prove to be sufficient.
Kala restrains everyone. There may be donors with protectors, served by
singing and the playing of musical instruments. There may be those without
protectors, living off food received from others. Kala treats them in the
same way. The fruits of medication and herbs, even when properly applied,
have no effect on Kala. At other times, they ensure swift success and ensure
happiness. No one dies at the wrong time. No one is born at the wrong time.
No one flourishes greatly at the wrong time. No one is happy or miserable
at the wrong time. No object occurs when the time is wrong. At the right
time, a cold wind blows. At the right time, rain showers down water. At the
right time, the heat is pacified. Everything is successful at the right time.
Kala is the cause behind anything occurring. At the right time, crops grow.
At the right time, crops wither away. Kala infuses life into the world of the
living. If a person knows the truth about the nature of Kala, he can cross
Kala and see what is beyond Kala. Kala can exert no bondage or liberation
on Shiva. He is not Purusha or Prakriti, or the universe. His form is
wonderful. I prostrate myself before the supreme Parameshvara.’”’
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Chapter 395-8.1(8) (Lifespans of the Three
Divinities)
‘“The rishis asked, ‘Using units of Kala, how is the duration of the lifespan
thought of? Using the units of Kala, what is the ultimate lifespan?’”’
‘“Vayu replied, ‘The basic unit of lifespan is said to be nimesha. The
maximum unit of time is said to last for Shantyatita. The time taken for the
twinkling of the eye is said to be nimesha. Fifteen such nimeshas make up
one kashtha. Thirty kashthas are named one kala and thirty kalas constitute
one muhurta. There are said to be thirty muhurtas in one night and day.
Thirty days and nights amount to one masa,1803 which has two pakshas.
Know that one masa, consisting of shukla paksha and krishna paksha,
amount to one day and night for the ancestors. Six months make up one
ayana and there are two ayanas in a varsha.1804 The duration of one year
for humans in the world is said to amount to one day and one night for
devas. This is the determination of the sacred texts. For them, dakshinayana
is night and uttarayana is day. Like the human one, the divine month also
consists of thirty days and nights. Samvatsara for devas has twelve months.
Know that it is said three hundred and sixty human years amount to one
year for devas. The duration of a yuga is computed according to the divine
yardstick. Wise ones know that there are four yugas in Bharatavarsha. The
first is krita yuga, the next is treta. Then there is dvapara, followed by kali.
These are all the yugas. Krita yuga consists of four thousand years. Its
sandhya and sandhyamsha consist of that number of years, but in
hundreds.1805 In this way, for the other three yugas, their duration is
progressively reduced by one thousand years and their sandhya or
sandhyamsha by one hundred years. In this way, including the excess,
twelve thousand years amount to a cycle of four yugas and one thousand
such cycles of four yugas constitute a kalpa. Seventy-one cycles of four
yugas are described as a manvantara. There are fourteen Manus in a
kalpa.1806 In this way, in the due order, hundreds and thousands of
manvantaras and kalpas have come and gone. It is not possible to know the
entire number. Nor is it possible to name all of them in detail, in the proper
order. A kalpa is said to be one day for Brahma, whose birth is not manifest.
One thousand kalpas are said to make one of Brahma’s years. Eight
thousand of Brahma’s years make up one of Brahma’s yugas. Eight
thousand of Brahma’s yugas make up one savana for Brahma, who was
born from the lotus. Three thousand and three savanas are thought of as the
length of the lifespan for Brahma Parameshthi. There are fourteen
Purandaras in one of Brahma’s days, four hundred and twenty in one of his
months, five thousand and forty in one of his years and five hundred and
forty thousand during his lifespan.1807 Brahma’s lifespan is one of
Vishnu’s days. Vishnu’s lifespan is one of Rudra’s days. Rudra’s lifespan is
one of Ishvara’s days. Ishvara’s lifespan is one of Shiva’s days. Shiva’s
lifespan is one of Sadashiva’s days. There are five thousand and forty
Shivas in Sadashiva’s lifespan. O brahmanas! Thus, Kala functions on the
orders of Shiva himself. I have thus described to you the timespan for
creation. This period of creation is known as Parameshvara’s day. It should
be known that Parameshvara’s night is also of the same duration. His day is
the period of creation. His night is known as the period of dissolution.
However, in the sense understood, he has no night or day. He follows his
conduct for the welfare of the worlds. Subjects, Prajapatis, the three
divinities, gods, asuras, the senses, the objects of the senses, the five great
and gross elements, subtle elements, tanmatras, beings, intelligence and
devas—all of these exist during the intelligent Paramesha’s day. When day
is over, all these are dissolved. When night is over, the universe is created
again. His atman is in the universe. His deeds, time, nature, energy and
power cannot be transgressed. Everything is subservient to his will. I
prostrate myself before the great Shankara.’”’
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Chapter 396-8.1(9) (Creation, Preservation and
Dissolution)
‘“The sages asked, ‘Engaging in his supreme pastimes, how does
Parameshvara create and place this entire universe? Out of all this, what
was brought into being first, and by whom? Who, with an extensive
stomach, swallows all this?’”’
‘“Vayu replied, ‘Shakti emerged first, followed by Shantyatita-pada.1808
As a result of the lord’s will, through Shiva and Shakti, Maya emerged,
followed by the unmanifest. Shantyatita-pada emerged from Shakti and
Shanti-pada emerged from Shantyatita-pada. Vidya-pada emerged from
Shanti-pada and Pratishtha-pada emerged from Vidya-pada. In due order,
Nivritti-pada emerged from Pratishtha-pada. I have thus briefly stated
creation, as urged by Ishvara. This is the order and withdrawal occurs in the
reverse order. Beyond the five padas that have been mentioned, there is a
supreme creator. Thus, the entire universe is pervaded by these five stages.
The unmanifest may be the cause, but the urge comes from the atman. It is
agreed that creation starts with Mahat and ends with Vishesha.1809 But
neither the unmanifest, nor the atman, can be said to be the doer. Prakriti
lacks consciousness and Purusha is ignorant. From Pradhana to an atom,
everything is insentient. The creator must himself be someone who can see,
possessing intelligence. This universe consists of parts and no one else can
be the cause of creation. The creator must possess the capacity and be self-
ruling. He must possess every kind of power and be omniscient. He must be
without a beginning or an end and must possess great prosperity. The
creator of the universe is Mahadeva Maheshvara. He is distinct from it and
is the one who preserves and destroys everything. Pradhana has a
transformation and Purusha has an inclination. However, all these happen
because of the instructions of the one who is truthful in his vows. Eternal
faith only exists in the minds of the virtuous. Like those with limited
intelligence, they do not take this side, or that side. From the beginning of
creation to the great dissolution, there are one hundred of Brahma’s years.
This is said to be the lifespan for Brahma, whose birth is not manifest. This
is known as para and half of this is known as a parardha.1810 When two
parardhas are over, dissolution presents itself. Having completed its task,
the unmanifest withdraws into the atman and remains there. The unmanifest
remains within the atman and the transformations are withdrawn. At that
time, both Pradhana and Purusha follow a similar kind of dharma. Sattva
and tamas gunas balance each other. Without either being in excess, they
are inter-woven, like warp and weft. When the gunas are thus in
equilibrium, there is a rise of darkness. The wind and the water are placid,
and nothing can be discerned. When there was no wisdom in the universe,
Maheshvara spends the entire night, worshipping the supreme Maheshvari
alone. When night is over and it is morning, through Maheshvara’s yoga,
Maya enters Pradhana and Purusha and agitates them. This is how all the
entities are created again. As a result of Parameshthi’s commands, creation
proceeds from the unmanifest. He is beyond the universe and his wishes are
wonderful. Everything starts, and everything ends, with a small portion of
his powers. Those who know about the path of the atman speak of him as
the path. I prostrate myself before the one whose attributes are different
from those of all the worlds.’”’
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Chapter 397-8.1(10) (Description of
Brahmanda1811)
‘“Vayu said, ‘Following Ishvara’s command, intelligence and the other
constituents, ending with Vishesha, and the transformations, came into
being from the unmanifest, presided over by Purusha. From those
transformations, Rudra, Vishnu and the grandfather originated, and these
three divinities are the causes behind everything. Pleased, Maheshvara gave
them the powers to pervade all the worlds, without any obstruction
anywhere. He gave them unmatched jnana, eternal prosperity and anima
and the other powers. These three became the causes for the acts of
creation, preservation and destruction. They obtained lordship. In a different
kalpa, so that they, deluded intelligence, did not challenge each other, he
again gave each of them the tasks of creation, preservation and dissolution.
They were born from each other and sustained each other. They enhanced
each other and followed each other. Sometimes Brahma, sometimes Vishnu
and sometimes Rudra is praised. But none of them is superior in prosperity
to the others and surpasses the others. Those who are insolent fools use
words to malign them. There is no doubt that such people are born as
yatudhanas and pishachas. The divinity Maheshvara is beyond the three
gunas and has four vyuhas. He possesses all the parts to provide a support
to everything. He is the cause behind creation. He is the atman who exists
in the three divinities and in Prakriti and Purusha. He is established in his
position as Ishvara and in his pastimes, creates the universe. He is above
everyone else and is eternal. He is the nishkala Parameshvara. He is
established as the atman, supporting everything. Hence, Maheshvara is
Prakriti, Purusha, Sadashiva, Bhava, Vishnu and Brahma. Everything has
Shiva in the atman. Pradhana was born first, famous as the great
intelligence. When Mahat was agitated, three kinds of ahamkara were
generated.1812 The elements, the tanmatras and the senses were created
from vaikarika ahamkara. When sattva predominated, vaikarika or sattvika
creation took place. There are five senses of perception and five organs of
action. The mind is the eleventh and it has both attributes, of perception and
action. The tanmatras of the elements1813 emerged from tamas ahamkara.
Since these led to the origin of the elements, they are known as
bhutadi.1814 Space originated from the bhutadi tanmatra of sound. The
tanmatra of touch originated from space and this led to the creation of wind.
The tanmatra of form originated from wind and this led to the creation of
fire. The tanmatra of taste originated from fire and this led to the creation of
water. The tanmatra of smell originated from water and this led to the
creation of earth. Mobile and immobile entities were born from these
elements. With the favours of the unmanifest and presided over by Purusha,
staring with Mahat and ending with Vishesha, these led to the creation of
the egg.’”’
‘“‘When Brahma’s task and instrument unite and are successful, the
kshetrajna, known as Brahma, grows inside the egg. He is the first
embodied being and is spoken of as the first being. Brahma existed in the
beginning, and he is the original creator of beings. Ishvara is the
embodiment of jnana and has attributes of non-attachment.1815 His
dharma, prosperity and intelligence led to the birth of Brama, who was full
of pride. Whatever his1816 mind desires, is born through the unmanifest.
He controls everything. Even though his nature is indifferent, he assumes
the transformation of the three gunas. He divides himself into three and
exists in the three worlds. He divides himself into three and creates,
preserves and devours. He is Brahma, with the four faces. In the form of
Kala, he is the one who destroys. He is Purusha, with the one thousand
heads. He is the self-born one who assumes these three forms. As Brahma,
he has sattva and rajas. As Kala, he has tamas and rajas. As Vishnu, he only
has sattva. As the gunas increase, the lord has these three forms. As
Brahma, he creates the worlds. As Kala, he shrinks them. As Purusha, he is
indifferent. The lord has these three forms. When the brahman divides
himself into three forms, he is spoken of as Triguna. When he divides
himself into four, he is described as Chaturvyuha. Since he exists in the
beginning, he is Adideva. Since he has no birth, he is described as Aja.
Since he protects all the subjects, he is known as Prajapati. The extremely
great atman uses the golden Meru as a support. The oceans are the water in
his womb. The mountains are the skin of his womb. All the worlds and
everything that moves in the universe is inside that egg. The moon, the
Adityas, the nakshatras, the planets and Vayu are inside. On the outside, the
egg is surrounded by waters that are ten times the size. On the outside, the
waters are surrounded by fire ten times the size. On the outside, the fire is
surrounded by wind ten times the size. On the outside, the wind is
surrounded by space ten times the size. Space is surrounded by the
bhutadis. Bhutadis are surrounded by Mahat and Mahat is surrounded by
the unmanifest. In this way, on the outside, the egg is enveloped by seven
coverings. O supreme among brahmanas! There are also eight
Prakritis,1817 successively covering each other. They oversee the acts of
creation, preservation and destruction. In this way, they are born from each
other and support each other. They support and are supported. They
transform and are transformed. A tortoise first stretches its limbs out and
then draws them in. Like that, through transformations, the unmanifest
creates and then withdraws. Everything originating from the unmanifest is
born in a certain order. When the time for dissolution arrives, everything is
dissolved in the reverse order. Under the subjugation of Kala, the gunas are
in equilibrium, or not in equilibrium. Know that there is dissolution when
there is equilibrium in the gunas. When there is disequilibrium, creation is
said to occur. This egg, large and dense, is Brahma’s origin. It is the kshetra
determined by the brahman and Brahma is spoken of as the kshetrajna.
Know that there are thousands of crores of such eggs. They are stationed
above, below and along the sides, and Pradhana goes everywhere. In each
of these, four-faced Brahmas, Haris and Bhavas exist. Having obtained
Shambhu’s presence, Pradhana creates them. The egg is born from the
unmanifest and Maheshvara is beyond the unmanifest. The lord Brahma is
born from the egg and creates the worlds. The first creation by Pradhana is
said to be devoid of intelligence. At the time of dissolution, the ultimate
destruction is brought about by Ishvara, indulging in his pastimes. The
immeasurable cause is said to be Brahma, but he originates from Pradhana
and Prakriti. Pradhana does not have a beginning, a middle or an end.
Pradhana is infinite in energy and is white or deep red, uniting with
Purusha. When rajas predominates, Pradhana creates the worlds. Eight
transformations are created in the beginning, for the sake of extending the
worlds and subjects. At the end, these are devoured. Depending on
Prakriti’s state, there are again movements leading to creation and
preservation. But all of these are not the result of Prakriti’s powers, but
Maheshvara’s mere thoughts.’”’
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Chapter 398-8.1(11) (Description of Creation)
‘“The sages said, ‘Please tell us about all the manvantaras, all the kalpas
and their divisions, and sarga and pratisarga.’”’
‘“Vayu replied, ‘The duration of time for Brahma is said to be one parardha,
followed by another parardha. At the end of this period of time, creation
starts afresh. O immensely fortunate ones! In each day in the life of
Brahma, the first to be born, there are fourteen Manus. The manvantaras
and kalpas have no beginning and no end. All of them are yet unknown.
Therefore, it is impossible to speak about all of them separately. Listen to
my words. What is gained from describing them separately? I am not
interested. Among all these kalpas, there is a kalpa that is going on now. I
will briefly describe creation and subsidiary creation for this. The kalpa that
is going on now has the name of Varaha kalpa. O best among sages! There
are fourteen Manus in this. There are the first seven Manus, Svayambhuva
and the others. Then there are the other seven, Savarni and others.1818 The
seventh Manu, Vaivasvata, is the current one. Across all these manvantaras,
the nature of creation, preservation and destruction is generally the same. It
is only the ignorant who debate about this. When the earlier kalpa retreated,
a wind of destruction commenced. It uprooted forests and trees from the
roots. The fire god burnt down the world, as if it was dry grass. Rain
showered down on the ground and the oceans crossed the shorelines. All the
directions were submerged in a large mass of water. The agitated and
turbulent waves seemed to be dancing, with their arms raised up. The
waters of dissolution started that terrible dance. Brahma entered Narayana,
who happily slept in that water. In this connection, a shloka about Narayana
is cited. It is actually a mantra. O best among sages! Listen to its aksharas
and understand the meaning. “Water is known as Naaraa, because water is
the son of Nara. He is known as Naaraayana because his ayana is
there.”1819 The lord of the gods was asleep, immersed in Shiva’s yoga. The
siddhas, residents of Janaloka,1820 joined their hands in salutation. When it
was morning, those learned ones used hymns to try and wake him up. At
the time of the original creation, this is exactly what shruti texts had done to
Ishvara. Thus, he woke up on his couch, in the midst of the water. With the
sleep of yoga still in his eyes, he looked around in all the directions. He
could not see anyone other than himself. He seemed to be amazed and was
filled with deep thoughts. “Where is the illustrious, charming and great
earth? Where are her giant mountains, rivers, cities and forests?” Thinking
this, Brahma1821 did not understand where the earth was. He then
remembered his father, Bhagavan Trilochana. As soon as he remembered
the lord of devas, Bhava’s infinite energy made the lord of the earth
understand that the earth had got submerged in the water. Prajapati wished
to ensure that the earth was raised up. He remembered the form of a divine
Varaha1822 sporting around in the water. His body was as large as a
mountain. His roar was like the thunder of a large cloud. His complexion
was like that of a blue cloud. The piercing sound he made was terrible. His
shoulders were thick, heavy and round. The area around his waist was lofty
and heavy. The thighs and the tips of the calves were short and round. The
hooves were extremely sharp. His round eyes were extremely fierce and
resembled the radiance of rubies. His large body was long and round. The
ears stood up and blazed. As he inhaled and exhaled, he agitated the water
in that ocean of dissolution. His cheeks and shoulders were covered by
glistening hair. He was adorned with sparkling jewels and many wonderful
and large gems. He was as lofty as a combined mass of clouds, radiant with
lightning. Assuming this gigantic form, Varaha approached Vidhatri. So as
to raise up the earth, he entered Rasatala. The boar was extremely radiant,
resembling a mountain. He approached the feet of Mahesha, who had
assumed the form of a lingam. The earth was submerged in water, but he
used both his tusks to raise her up from Rasatala. Seeing this, the sages and
siddhas, residents of Janaloka, rejoiced. They danced and showered down
flowers on his hand. With all those flowers, Varaha’s gigantic body dazzled.
It was as if fireflies were flying around a lofty mountain made out of a mass
of collyrium. The lord Varaha returned to his natural form and established
the large earth in her place. He levelled the earth and established mountains
on her. As was the case earlier, he devised the four worlds.1823 Thus, he
raised up the earth and the mountains from the midst of that large mass of
water and established them. The creator of the worlds again crated the
world, with its mobile and immobile objects.’”’
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Chapter 399-8.1(12) (Description of Creation
Continued)
‘“Vayu said, ‘He used his intelligence to think of creation. While he was
engaged in dhyana, delusion, which was full of darkness, manifested itself.
There were five who presented themselves before the great-souled one,
known as darkness, delusion, great delusion, blinding darkness and
ignorance. While he was meditating about creation in this way, those five
proudly stood there. Everything was enveloped in great darkness and the
seed in the pot was also shrouded. There was no light, inside or outside. It
was all numb, as if it had no consciousness. There was no intelligence, no
face, nor organ of action. Enveloped in this way, this creation is described
as one that primarily consisted of mountains. Brahma saw that the first
creation was like this and was unsuccessful. Displeased in his mind, he
thought about a second creation. When he meditated in this way, that
creation, consisting of inferior species, came about. This inferior creation
possessed light inside, but it was covered on the outside. Since they were
born as animals, they followed a perverse path. Since this creation was also
unsuccessful, he thought of another creation. This followed an upward
course and conduct. It was the creation of devas, full of sattva. They were
full of great joy and happiness and were not covered, inside or outside.
They were naturally characterized by illumination, inside and outside. The
sadhaka meditated again and from the unmanifest, there emerged a flow
that moved sideways. This was the creation of humans and when they were
born, they were filled with misery. There was illumination inside and
outside. However, there was an excess of rajas and there was an excess of
tamas. As a result of the favours shown by the five, a fourth creation
presented itself. This consisted of Viparyaya, Shakti, Tushti and
Siddhi.1824 These did not accept anything and divided themselves further.
They were addicted to eating and drinking and this creation is described as
that of bhutas and others. Brahma Parameshthi’s first creation was that of
Mahat. The second creation was of tanmatras and is described as the
creation of the elements. The third creation was vaikarika and is described
as the creation of the senses. These are described as creations of nature, and
they occurred without any intelligence. The fourth major creation is one
that is described as primarily consisting of immobile entities. The fifth
creation had a downward flow and is described as the creation of inferior
species. The sixth creation flowed upwards and is known as the creation of
devas. The seventh creation flowed sideways and is that of humans. The
eighth creation resulted from favours and the ninth is known as Koumara.
The first three creations concerned nature and they occurred without
intelligence. The five creations that followed mostly possessed
intelligence.’”’
‘“‘In the beginning, Prajapati Brahma used his mental powers to create four
sons who were just like him—Sananda, Sanaka, the learned Sanatana and
the accomplished Sanatkumara. But they were known as yogis, free of
attachment and malice. Their minds were fixed on Ishvara and their
inclinations did not turn towards undertaking creation. Not interested in
creation, Sanaka and the others departed. Desiring to created, Brahma again
tormented himself through supreme austerities. Though he tormented
himself in this way, nothing happened. A long period of time passed, and he
was angry and miserable. Drops of tears fell down from his eyes, which
were full of rage. Bhutas and pretas were generated from these drops of
tears. On seeing the ones who had been born from the tears, Brahma
reprimanded himself. As a result of his great rage and intolerance, he lost
his consciousness. Having lost his consciousness and full of anger, Prajapati
exhaled. Bhagavan Rudra Nilalohita is the lord of prana. To show his
unmatched favours, he manifested himself through the lord’s mouth.
Ishvara, the lord, divided himself into eleven parts. The single and great-
souled one divided himself into eleven parts and told them, “O children! To
show a favour to the worlds, I have created you. Therefore, for the welfare
of the worlds and to establish them and for the sake of subjects and
offspring, make attentive efforts.” Addressed in this way, they wept and ran
around in different directions. Since they wept and shrieked, it is said that
they obtained the name of Rudras.1825 Indeed, the Rudras are prana and
prana consists of these great-souled ones. The divinity, Brahma
Parameshthi, was as good as dead. Out of compassion towards him,
Maheshvara, Brahma’s son, gave him back his prana. When the lord got his
prana back, Rudra’s face showed his pleasure. He addressed Brahma, lord
of the universe, in these supreme words. “O immensely fortunate one! O
Virinchi! O guru of the world! Do not be scared. You possess prana again. I
have given prana back to you. O one excellent in vows! Be happy and get
up.” As if in a dream, he heard these agreeable words. He slowly opened his
eyes, which were like the petals of a blossoming lotus, and looked at Hara.
Having got his prana back, he spoke in a gentle and deep voice. Brahma
joined his hands in salutation and spoke the following words. “As soon as I
saw you, my mind was filled with bliss. Who are you? In these eleven
forms, the universe is your form.” Hearing his words, Maheshvara touched
him with hands that bestow happiness. The lord of gods addressed Brahma
in these words. “Know me to be the paramatman. I have come here as your
son. These eleven Rudras have come here to protect you. As a result of my
favours, cast aside this terrible lack of consciousness. Awake. As was the
case earlier, you should create beings.” Addressed in this way by Bhagavan,
Brahma’s mind became happy. He praised Parameshvara, the atman of the
universe, using his eight names. Brahma said, “O Bhagavan! I prostrate
myself before you. O Rudra! O one who is as infinitely energetic as the sun!
O divinity Bhava! I prostrate myself before you. In the form of water, you
are taste. O Sharva! You possess the form of the earth. O Nandi, full of all
the gods! I prostrate myself before you. O prosperous Isha! You possess the
form of touch and I prostrate myself before you. O Pashupati! In your form
as fire, you are infinitely energetic. O Bhima, with the form of space and
with the tanmatra of sound. I prostrate myself before you. O Ugra, fierce in
form! You are in the person who performs a sacrifice. I prostrate myself
before you. O Mahadeva, along with Uma! I prostrate myself before the one
whose form is amrita.” In this way, Mahadeva was praised by Brahma, the
grandfather of the worlds. He used these words to prostrate himself before
Vishvesha and request him. “O Bhagavan! O lord of the past and the future!
O Maheshvara! You are my son. O Ananga’s destroyer! You emerged from
my limbs for the sake of creation. O lord of the universe! I will engage
myself in this great task and as I go about creating subjects, you should help
me everywhere.” Requested in this way, the divinity Rudra, destroyer of
Tripura, replied in words signifying his assent. When Bhagavan Shankara
said this, Brahma was delighted and honoured him.’”’
‘“‘Having obtained his permission to create, he created subjects. Using his
mental powers, he created Marichi, Bhrigu, Angiras, Pulastya, Pulaha,
Kratu, Daksha, Atri and Vasishtha. Before them, Brahma also created
Dharma and Sankalpa. Including Rudra, these are described as Brahma’s
twelve sons. They were the ancient householders. Their twelve lineages are
spoken of as divine and include the large number of devas. There were
many offspring who performed rites and the lineages were ornamented by
maharshis. He created the four categories, devas, asuras, ancestors and
humans. Along with Rudra, Vidhatri set about creation in this way. For
purposes of creation, Brahma used himself. Devas were born from his
mouth and ancestors from his sides. All the asuras were born from his loins
and humans were born from his genital organs. Rakshasas, full of hunger,
were born from his anus. Strong roamers in the night were his sons and
were generally full of rajas and tamas. Serpents, yakshas, bhutas and
gandharvas were born. Crows were born from his sides, other birds from his
chest. Goats were born from his mouth and uragas from his sides. Horses,
elephants, sharabhas, gavayas, deer, camels, ashvataras and nyankus were
born from his feet.1826 Herbs, fruits and roots were born from his body
hair. Gayatri, Riks, trivitsama, rathantara1827 and agnishtoma and other
sacrifices were generated from his first face. Hymns from the Yajur Veda,
tristubh chhanda, the fifteen stomas, brihatsama and uktha originated from
the face towards the south.1828 Hymns from the Sama Veda, jagati
chhanda, the seventeen stomas, vairupya and atiratra were created from the
face to the west.1829 The twenty-one parts of Atharva Veda, anushtubh and
vairaja1830 were created and received from the mouth to the north.
Superior and inferior beings were born from his body. Yakshas, pishachas,
gandharvas, large numbers of apsaras, men, kinnaras, rakshasas, birds,
animals and deer were born. The imperishable and perishable, mobile and
immobile, were created, along with their original karma. They are thus
created again and again—violent and non-violent, mild and cruel, devoted
to dharma and not devoted to dharma, prone to the truth and addicted to
lies. They receive sentiments that appeal to them. There were many great
beings, some pursuing objects of the senses, others pursuing emancipation.
He himself created these beings. He gave them natural names and forms.
These constitute prapancha. In this way, in the beginning, the grandfather
devised the words known as the Vedas and gave those who follow the
conduct of the Vedas, the names of rishis. When night is over, Aja makes
others have birth. When there is a new season, many signs, with different
names, are seen. That is similar to what happens at the beginning of the era.
In this way, Svayambhu himself created the worlds, starting with Mahat and
ending with Vishesha. These are Prakriti’s transformations. There is the
radiance of the sun and the moon. Planets and nakshatras are like
ornaments. Rivers, oceans and mountains are like decorations. There are
many kinds of cities and prosperous habitations. In Brahma’s forest, the
omniscient and unmanifest Brahma roams around. He was born from an
unmanifest seed and is established on the basis of Ishvara’s favours. The
eternal Brahma is like a tree. Its trunk and large branches are intelligence.
The senses are hollows in the tree. The great elements are its size. Its tender
sprouts make up Vishesha. Dharma and adharma are the excellent flowers.
Joy and misery are the fruits. All beings live off this tree. Brahmanas say
that that the firmament is his head, the sky is his navel, the sun and the
moon are his eyes, the directions are his ears and the earth is his feet. His
atman cannot be thought of, and he is the one who created all beings.
Brahmanas were born from his mouth, kshatriyas from the front part of his
chest, vaishyas from his thighs and shudras from his feet. All the varnas
originated from his body.’”’
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Chapter 400-8.1(13) (Creation of Brahma and
Vishnu)
‘“The rishis said, ‘You have spoken about how Bhava, the paramatman,
ensured creation through the mouth of the one with four faces. But we have
a doubt. Virupaksha is best among devas. Hara holds a blazing trident.
Bhagavan Rudra has Kala in his atman. He is Kapardin and Nilalohita.
When the end of the yuga arrives and he is enraged, he destroys the worlds,
along with Brahma, Vishnu and Pavaka. Out of fear, Brahma and Vishnu
prostrate themselves before him. He is the one who makes the worlds shrink
and those two are under his control. He is the divinity who formerly created
Brahma and Vishnu from his own limbs. He is the lord who always ensures
yoga and kshema.1831 Bhagavan Rudra is the ancient and original divinity.
How did Shambhu become the son of Brahma, whose birth is not manifest?
We have also heard earlier that Prajapati and Vishnu were created from
Rudra. They were thus created from each other’s limbs. They are the causes
behind all beings coming into existence. If they manifest themselves from
each other, there will be relative superiority in qualities and sentiments.
There is nothing that you have not asked and there is nothing that you have
not heard. You are Bhagavan’s shishya and you remember everything.
Please tell us the truth about how Brahma became the lord of sages. O
father! We are full of devotion and wish to hear about Ishvara’s fame.’”’
‘“Vayu replied, ‘O brahmanas! You are accomplished in asking questions
and you have asked this question at the right place. Earlier, I asked the
grandfather this question and he replied. I will tell you how Rudra
originated and also about how Brahma and Vishnu respectively originated
from each other. All three are causes and were directly born from
Maheshvara’s atman. They are the causes for the creation, preservation and
destruction of the universe, with its mobile and immobile entities. They are
endowed with great prosperity and Parameshvara thought of them. His
Shakti is always established in them, and this is what gives them the ability
to always go about their tasks. Earlier, their father engaged those three in
their respective tasks. Brahma has the task of creation, Hari of preservation
and Rudra of destruction. They were envious of each other and sought to
excel over each other. To satisfy their father, Parameshvara, they resorted to
austerities. Rudra obtained the favours of Parameshthi, who is in all atmans,
first, in a different kalpa and created Brahma and Narayana. In a different
kalpa, Brahma obtained the favours and creating Rudra and Vishnu,
pervaded the universe. Later, Bhagavan Vishnu created Rudra and Brahma.
Brahma created Narayana and Brahma was himself created by him. Thus, in
different kalpas, Brahma, Vishnu and Maheshvara are born from each other
and seek to ensure benefit to each other. Based on what happened in one
particular kalpa, maharshis speak about their relative power and control and
about how they originated from each other. Hear a wonderful and sacred
account about them. It destroys sins.’”’
‘“‘This is what happened to Parameshthi Brahma in Tatpurusha kalpa.
Earlier, in the kalpa named Meghavahana, Narayana became a cloud and
showered down on the earth for one thousand divine years. Noticing his
inclinations, the creator and guru of the universe, who is in everyone and in
all atmans and sentiments, bestowed his imperishable Shakti on him. From
Sarveshvara, who is in all atmans, he obtained the Shakti, Shivaa. With this,
along with the one who created the universe,1832 Bhagavan Vishnu created
the universe. The grandfather, who was created by Vishnu, witnessed his
prosperity. He was overwhelmed by great jealousy and seemed to smile, as
he spoke. “O Vishnu! Go away. I know the cause behind your creation.
There is no doubt that Rudra is superior to both of us. Bhagavan
Parameshthi gave you the supreme task of being a preserver. It is through
the favours of that lord of devas that you have now become a creator. I will
also perform austerities dedicated to Rudra, the leader of the gods. Along
with you, there is no doubt that I will also obtain the powers of creating the
universe.” Bhagavan, who was born from the lotus, slighted Vishnu in this
way. Informing him about his decision, he performed austerities and
obtained Shankara. “O Bhagavan! O divinity! O lord of devas! O
Vishveshvara! O Maheshvara! Vishnu originated from the left side of your
body, and I have been born from the right side of your body. Nevertheless,
Achyuta created the universe without me. As a result of the strength he got
by seeking refuge with you, he is full of jealousy towards me. I told him
that since both of us originated from Maheshvara, he is not superior to me.
It is true that both of us have a similar origin. Earlier, as a result of his
devotion, you have shown him your favours. O Shankara! Therefore, you
should bestow all that on me too.” This is what he requested the three-eyed
Bhagavan, who was an ocean of compassion. Thinking that this was fair, he
gave him everything. From Ishvara, who is in all atmans, Brahma obtained
all this instantaneously.’”’
‘“‘He swiftly went and saw Purushottama, who was lying down in his
abode in the ocean of milk, in a sparkling and divine vimana that resembled
the sun and was studded with gold and jewels. He had constructed this
through the powers of his mind. With his eyes resembling lotuses, he was
lying down on a couch that was the serpent Ananta. His handsome body
had four arms and he was adorned with all the ornaments. He was amiable
and he held a conch shell and the chakra. His face was like the lunar disc.
The shrivatsa mark1833 was on his chest and the divinity’s smile was
pleasant and sweet. As a result of contact with a red lotus, his delicate
hands were tinged with red, and his lotus feet were also red. He was lying
down in his sleep of yoganidra on the ocean of milk that was like amrita. As
a result of the one known as Kalarudra, he was tinged with tamas. As a
result of being born from the golden egg, he was tinged with rajas. As a
result of Maheshvara’s nirguna nature, Vishnu could go anywhere and was
tinged with sattva. On seeing this being, the loquacious Brahma spoke. “O
Vishnu! I am going to devour you, just as you devoured me earlier.”
Hearing these words, he woke up and saw the grandfather. The mighty-
armed one was slightly surprised. He glanced towards him and smiled.
Meanwhile, the great-souled one was devoured. However, he was instantly
born again through the mid-point in Brahma’s eyebrows. At this time,
Bhagavan, with the moon as his ornament, himself arrived there, so as to
test their powers. He was without form but had assumed a form. Earlier, he
had shown them unmatched favours and had bestowed boons on them. He
arrived at the spot where Brahma and Narayana were. Delighted, scared and
curious at the same time, they praised him. From a distance, they showed
him a great deal of respect and prostrated themselves. Bhagavan Bhava, the
wielder of Pinaka, affectionately showed them his favours. As they looked
on, he vanished from the spot.’”’
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Chapter 401-8.1(14) (Manifestation of Rudras)
‘“Vayu said, ‘I will tell you about the reason for Rudra’s manifestation in
every kalpa. This is how Brahma’s continuous creation, which is cut off,
continues. In every kalpa, having created subjects, Brahma, born from the
cosmic egg, is deluded and extremely miserable, because creatures do not
multiply. Rudra, the leader of a large number of Rudras, is instructed by
Paramesha Mahesha Nilalohita, who has Kala in his atman. In every kalpa,
to pacify his misery and ensure the growth of subjects, Rudra shows
Brahma his favours. He follows Brahma and becomes Brahma’s son. He is
indeed Bhagavan Isha, known as a mass of energy. He is the creator who
has no beginning and no end. He is the lord who shrinks creatures. He is the
one who possesses supreme prosperity, and he is the one whom
Parameshvara thinks of. Shakti is eternally resident with him, and he is
marked with his own signs. He has the same name and the same form. He is
capable of undertaking the same tasks. His conduct is similar, but he
follows his1834 commands. He resembles one thousand suns, and he wears
the body of the moon as an ornament. His necklace, armlets, bangles and
girdle are made out of serpents. He is blazing in all his parts and holds the
skulls of Jalandhara, Virinchi and Indra. The tawny hair on his head and his
face are washed by the lofty waves of Ganga. The tips of his pointed teeth
touch the ends of his beautiful lips. His earring makes a circle around his
left ear. He proceeds on a gigantic bull and his voice is like the rumble of a
thundering cloud. He resembles a giant blaze and is immensely strong and
valiant. Brahma’s son, Maheshvara, is terrible and gigantic in form. He
bestows vijnana on Brahma and helps him in the task of creation. It is
through Rudra’s favours that in every kalpa, Prajapati can engage in his
continuous task of creating subjects. On one occasion, Nilalohita was
requested by Brahma to create. However, all those the lord created, using
his mental powers, were just like him. They possessed matted hair and were
fearless. They were blue in the throat and possessed three eyes. They were
free of old age and death. They held blazing tridents as their supreme
weapons. They covered the fourteen worlds in the universe. Seeing all these
different Rudras, the grandfather spoke to Rudra. “O divinity! O lord of
devas! I prostrate myself before you. Do not create any more such subjects.
Create other fortunate subjects who will suffer from death.” Addressed in
this way, Parameshvara laughed and replied to Brahma. “It is not for me to
create those who are like that. You create auspicious subjects. Using my
mental powers, I have created these great-souled and immensely strong
ones. They will roam around with me and all of them will perform
sacrifices.” Hara Ishvara, who is in all beings in the universe, told the
creator of the universe this. He withdrew himself from the task of creating
subjects and remained with the Rudras. Since then, the divinity does not
give birth to auspicious subjects. He is stationary and holds up his seed,
until the deluge arrives.’”’
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Chapter 402-8.1(15) (Praise of Shiva and Shivaa)
‘“Vayu said, ‘The creator went about creating subjects again, but they did
not multiply. Then Brahma thought that he should go about creation by
using sexual intercourse. Earlier, the lineage of women had not emerged
from Ishvara. Therefore, the grandfather was not able to create through
sexual intercourse. He thus arrived at a determination in his mind. So that
subjects might multiply, Parameshvara must be requested. Without his
favours, the subjects would not flourish. Having thought his, he started to
perform austerities dedicated to the one whose atman is in the universe. His
primordial Shakti is supreme and infinite. She is the one who thinks of the
worlds. He is original and extremely subtle. She is charming and can be
reached through pure sentiments. She is nirguna and independent of
prapancha. She is nishkala and without transformations. She is eternal and
everlasting. She is always by Ishvara’s side. She is Bhagavan Tryambaka’s
supreme Shakti. Brahma thought of her in his heart and tormented himself
through supreme austerities. Parameshthi engaged himself in fierce
austerities. Within a short period of time, his father was pleased. He used
one of his own portions and one of hers. The divinity Hara assumed the
Arddhanarishvara1835 form and himself went there. He saw the supreme
divinity and praised Deva and Devi. “You are beyond darkness. You are
without decay. You are without a second. You are impossible to determine.
Those who have not cleansed their atmans cannot see you. You are the one
who ordains all the worlds. You are the lord of all the worlds. You are
united with supreme Shakti, who ordains all the worlds. You are beyond the
reach of the mind. Your radiance is immeasurable. You are without old age.
You are certain. You do not move. You are nirguna. You are tranquil,
infinite and full of greatness. You go everywhere. You are constant. You are
unmanifest and beyond any notions of existence and non-existence. There is
nothing that can be compared to you. You are free. You are the refuge, the
eternal Shiva.” Like a rod, Brahma prostrated himself. Standing up, he
joined his hands in salutation. Humbly and full of devotion, he made him
hear pure hymns. They were full of true meanings. They expanded on all
the true meanings of the Vedas. He used suktas that were subtle and deep in
their meanings.’”’
‘“‘Brahma said, “Victory to the divinity Mahadeva.1836 Victory to Ishvara
Maheshvara. Victory to the one who is best in qualities. Victory to the one
who is the lord of all the gods. Victory to the fortunate Prakriti. Victory to
the one who leads Prakriti. Victory to the one who is far away from Prakriti.
Victory to the beautiful Prakriti. Victory to the one whose great maya is
infallible. Victory to the one whose wishes are infallible. Victory to the one
whose great pastimes are infallible. Victory to the one whose great strength
is infallible. Victory to the mother of the world. Victory to the one who
pervades the universe. Victory to the mother of the entire universe. Victory
to the friend of the entire universe. Victory to the one whose prosperity is
eternal. Victory to the one who is eternal time. Victory to the one who is
eternal sound. Victory to the one who has eternal followers. Victory to the
mother of the three atmans. Victory to the one who presides over the three
worlds. Victory to the one who withdraws the three. Victory to the one who
leads the three. Victory to the lord of the worlds. Victory to the cause and
expansion of the worlds. Victory to the one whose terrible glance raises a
fire that devours everything material. Victory to the original one, whom
devas do not know. Your own subtle sight is radiant. Victory to the Shakti
whose gross portion is in atmans. You pervade mobile and immobile
entities. Victory to the one who collates all the tattvas in the universe into
one. Victory to the one whose excellent followers have placed their feet on
the heads of asuras. Victory to the one who is accomplished in means
designed to protect those who seek refuge. Victory to the one who uproots
poisonous sprouts that lead to the tree of samsara. Victory to the one whose
prosperity, valour and prowess expand and change according to the region.
Victory to the one who is outside the universe, the one who has rebuffed
enemies. Victory to the one who has laid down the supreme amrita, in the
form of the use of the five kinds of meanings. Victory to the one whose
form is the stotram, signifying the nectar of vijnana about the five kinds of
meanings. Victory to the physician who treats the great terrible disease of
samsara. Victory to the one who is like a covering of moonlight, used to
destroy the original dirt resulting from the darkness of ignorance. Victory to
the fire of destruction that destroyed Tripura. Victory to the Bhairavi who
destroyed Tripura. Victory to the one who is free of the three gunas. Victory
to the one who crushes the three gunas. Victory to the original and
omniscient one. Victory to the one who urges everything. Victory to the one
who has many divine limbs. Victory to the one who grants what is desired.
O divinity! Where is your supreme abode and where are our insignificant
words? O Bhagavan! Nevertheless, devotees will prattle. Please pardon
me.”’”’
‘“Vayu concluded, ‘The four-faced creator of the universe submitted many
such hymns. He repeatedly prostrated himself before Rudra and Rudrani.
This is an excellent and sacred stotra that Brahma chanted. It has the name
of Arddhanarishvara stotra and increases the delight of Shiva and Shivaa.
Full of devotion, if a person recites it, or teaches it to someone, as fruits, he
obtains Shiva and Shivaa’s pleasure. They are the ones who have thought of
all the beings in all the worlds. They are themselves beyond birth and
destruction. They have assumed the forms of an excellent man and a young
maiden. I always prostrate myself before Shankara and Shankari.’”’
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Chapter 403-8.1(16) (Manifestation of Devi
Shakti)
‘“Vayu said, ‘The divinity Mahadeva addressed him in deep words that
rumbled like the sound of a large cloud. They are sweet and auspicious and
clear and slow in articulation. The lines were full of meaning and were
royal in their signs. They were sparkling and covered all subjects,
accomplished in offering protection. They were charming and sweet, and he
smiled before speaking. Ishvara addressed the creator of the world in these
well-formed words. Ishvara said, “O child! O immensely fortunate one! O
child! O grandfather! You are my son. I know everything about the gravity
of your sentences. You have now tormented yourself through austerities so
that the subjects can flourish. I am satisfied with your austerities and will
grant you what you wish for.” Addressing him in these extremely sweet and
generous words, Hara, supreme among divinities, created Devi from his
own body. Those who possess knowledge about the brahman speak of her
as Devi, possessing all the divine qualities. She is Shakti, who is greater
than the greatest. Indeed, she has no birth. She does not suffer from old age
or death. Bhavani manifested herself from a part of Bhava’s body. Words,
thoughts and the senses cannot reach her. She manifested herself from a part
of her husband’s body and showed herself. She confounds the entire
universe with her maya. Though the supreme truth is that she is without
birth, she manifested herself from Ishvara’s body. Her supreme form is
beyond the grasp of even devas. Inside her husband’s body, Ishvari of the
universe divides herself in this way. She is Parameshani, Maheshvari of all
the worlds. She knows everything. She goes everywhere. She is subtle and
beyond notions of existence and non-existence. Her supreme radiance
illuminates the entire universe. On seeing the great one, he prostrated
himself before her and prayed. Brahma said, “O Devi! The divinity created
me earlier and engaged me in the task of creating subjects. I have created
the entire universe. O Devi! I constructed everything, devas and others,
through my mental powers. Though I have created them repeatedly, they do
not flourish. I have now decided that I must use sexual intercourse for
creation. I wish that this is the way subjects should flourish. However, so
far, the undecaying lineage of women has not emerged from you. That is the
reason I do not possess the capacity to create a lineage of women. Indeed,
all the different kinds of Shaktis emerge from you. You are the one who
bestows every kind of Shakti on everyone everywhere. You are the one who
bestows boons. You are Maya. You are Sureshvari. I am entreating you. O
one who goes everywhere! For the sake of multiplying mobile and
immobile entities, please use your portion now to be born as the daughter of
Daksha, my son.” In this way, Brahma requested Devi, who was actually
Brahma’s origin. From the middle of her eyebrows, she created a Shakti
whose resplendence was like her own. The divinity Hara, supreme among
devas, saw this. He smiled and spoke to her. “Brahma has worshipped you
through austerities. Therefore, you should do what he wants.” She accepted
Paramesha’s command. Acting in accordance with Brahma’s words, Devi
became Daksha’s daughter. She gave Brahma an unmatched Shakti, in the
form of the brahman. O bulls among sages! When this entered the god’s
body, Deva and Devi vanished. Since then, women have been instated in the
world for enjoyment. O Indras among brahmanas! For creating subjects,
sexual intercourse became prevalent. Brahma was filled with joy and
satisfaction. I have told you everything about the origin of Devi’s Shakti. If
this is heard, it enhances good merits and it is part of the account of creation
of beings. If a person recites this account of Shakti emerging from Devi
every day, he obtains all the good merits and also obtains auspicious
sons.’”’
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Chapter 404-8.1(17) (Account of Creation)
‘“Vayu said, ‘In this way, he obtained the eternal and supreme Shakti from
Ishvara. Prajapati set about the task of creation, using sexual intercourse.
He made half of his own body male, and the other half was female.
Shatarupa was born from the part that was female. From the part that was
male, Brahma created Viraja. Viraja is spoken of as Svayambhuva Manu,
the first man. The lady Shatarupa performed extremely difficult austerities
and obtained Manu, blazing in fame, as her husband. Through him,
Shatarupa had two sons, Priyavrata and Uttanapada, and they were
excellent sons. She also had two immensely fortunate daughters and all
subjects are their descendants. One was known as Akuti and the other was
known as Prasuti. The lord Svayambhuva bestowed Prasuti on Daksha. He
bestowed Akuti on Prajapati Ruchi. Through Akuti and using his mental
powers, the auspicious Ruchi had twins as children. They were Yajna and
Dakshin and they made the world thrive. Svayambhuva’s daughter, Prasuti,
was the mother of the worlds. Through her, the lord Daksha had twenty-
four daughters. The lord Dharma accepted thirteen of Daksha’s daughters as
his wives—Shraddha, Lakshmi, Dhriti, Tushti, Pushti, Medha, Kriya, Vapu,
Buddhi, Lajja, Shanti, Siddhi and Kirti as the thirteenth.1837 There were
eleven younger and beautiful-eyed daughters left—Khyati, Sati, Sambhuti,
Smriti, Priti, Kshama, Sannati, Anasuya, Urja, Svaha and Svadha. O
excellent sages! These maidens, Khyati and the others, were respectively
accepted by the sages Bhrigu, Sharva, Marichi, Angiras, Pulaha, Kratu,
Pulastya, Atri, Vasishtha, Pavaka and the ancestors. Beginning with
Shraddha, Dharma had thirteen sons, starting with Kama and ending with
Yasha. They brought greater and greater happiness. Through Himsa,
Adharma had Nikriti and others as sons.1838 These did not exhibit any
signs of dharma and led to greater and greater unhappiness. They did not
have wives or sons and none of them are said to have followed niyamas.
For this tamas creation that occurred, Dharma was the controller. Daksha’s
daughter was Sati, loved by Rudra. In connection with criticism of her
husband, Daksha’s daughter gave up her body. She censured Daksha,
Daksha’s wife and their relatives. Thereafter, she became the daughter of
Mena and Mount Himalaya. On seeing Sati, Rudra created many other
Rudras, who were just like him in resplendence. I have already described
how that creation took place.’”’
‘“‘Through Khyati, Bhrigu had Lakshmi as a daughter, and she became
Narayana’s beloved. Their sons were the two devas, Dhatri and Vidhatri,
who established manvantaras. Their sons and grandsons number hundreds
and thousands. It is held that all those from Bhrigu’s lineage belonged to
Svayambhuva manvantara. Through Sambhuti, Marichi had a son named
Pournamasa. He also had four daughters and many great descendants.
Kashyapa was born in that lineage, and he had many sons. Smriti, the wife
of Angiras, gave birth to two sons. They were Agnidhra and Sharabha and
he also had four daughters. Their sons and grandsons numbered in
thousands. Priti, Pulastya’s wife, had Dantogni as a son. It is said that in an
earlier birth, he was born as Agastya in Svayambhuva manvantara. They
had many descendants, famous as Poulastyas. Through Prajapati Pulahas,
Kshama had sons. There were three, Kardama, Asuri and Sahishnu. They
possessed the radiance of the three fires1839 and their lineage was
established. Sannati was Kratu’s wife. She had sons who were Kratu’s
equals. All these sons held up their seed and did not have wives or sons.
They are famous as the sixty thousand valakhilyas. They surround the sun
and advance in front of him. Anasuya, Atri’s wife, had five sons, known as
Atreyas. Their daughter was named Shruti, and she was Shankhapada’s
mother. The five Atreyas are said to be Satyanetra, Havya, Apomurti,
Shaishchara and Soma as the fifth. In the past Svayambhuva manvantara,
the sons and grandsons of the Atreyas numbered hundreds and thousands.
Through Urja, Vashishtha had seven sons. Their slender-waisted daughter
was named Pundarika. These seven saptarshis were Raja, Gatra,
Urdhabahu, Savana, Anaya, Sutapa and Shukra. The gotras and names of
these great-souled ones were the Vasishthas. In the past Svayambhuva
manvantara, there were millions of them. I have spoken about the
continuous creation of rishis briefly. O brahmanas! It is impossible to speak
about this in detail. Vahni was Brahma’s son, born through his mental
powers, and had Rudra in his atman. Svaha was his beloved and she had
three infinitely energetic sons. These three were Pavaka, Pavamana and
Shuchi. Pavamana is produced through friction and Pavaka is described as
the one in lightning. Shuchi is said to be the one who scorches in the sun’s
rays. In due order, the sons of these three are Havyavaha, Kavyavaha and
Saharaksha. The sons of these three were respectively devas, ancestors and
suras.1840 They had forty-nine sons and grandsons. They are instated in the
three types of rites, kamya, naimittika and nitya. All of them are known as
ascetics and all of them observe vratas. All of them have Rudra in their
atmans and all of them are devoted to Rudra. Thus, anything that is offered
into the mouth of the fire by anyone, is offered to Rudra. There is no doubt
about this. This is the accurate nature of everything that is progressively
done into the fire.’”’
‘“‘O brahmanas! I will next speak about the ancestors, but not in detail.
They are the ones who occupy prides of place for the six seasons. Hence,
the Vedas state, “For the seasons, the ancestors are like Adityas and preside
over anything, mobile or immobile, generated in the seasons. The ancestors
have a right over anything produced in the seasons.” This has been heard. In
this way, ancestors occupy pride of place at the time of the seasons. These
great-souled ones possess their own prosperity and are in contact with the
clouds. There are said to be two types of ancestors—Agnishvattas and
Barhishads.1841 There are two types of householders—those who perform
sacrifices and those who do not. Through Svadha, these two ancestors had
two daughters who were famous in the worlds, Mena and Dharani. They
hold up this universe. Mena was the daughter of Agnishvatta, and Dharani
was the daughter of Barhishad. Mena, wife of Himalaya, had Mainaka,
Krouncha, Gouri and Ganga, purified by touching Bhava’s body, as
children. Dharani was Meru’s wife and gave birth to a son. This was
Mandara, full of beautiful and wonderful peaks and divine herbs. As a
result of the strength of his austerities, Mandara, Meru’s son, became the
abode of Shiva, the lord Shrikantha, himself. Dharani had three famous
daughters—Vela, Niyati and Ayati as the third. Ayati and Niyati became the
wives of two of Bhrigu’s sons. In the context of Svayambhuva manvantara,
I have already told you about their descendants earlier. Through Sagara,
Vela had a single unblemished daughter. This daughter of the ocean was
named Savarna and she became the wife of Prachinabarhi. Through
Prachinabarhi, the ocean’s daughter had ten sons. All of them were known
as Prachetas and they became accomplished in dhanurveda. As a result of
Tryambaka’s curse, Daksha of the former Svayambhuva manvantara
became their son in the course of Chakshusha manvantara. O brahmanas! In
the due order, I have thus described to you Brahma’s sons, Dharma and
other great-souled ones, not too briefly and not in detail. I have also
described the divine lineage of large number of devas. These lineages were
ornamented by great ones. They had offspring and performed rites. Even if
one speaks for one crore years, one will find it impossible to enumerate all
the descendants who originated from Prajapati. There were two sacred
lineages of kings that commenced on earth—surya vamsha and chandra
vamsha. Ikshvaku, Ambarisha, Yayati, Nahusha and others from these
lineages are famous and are chanted and heard about in shlokas. There are
other rajarshis, full of many kinds of valour. What fruits can be obtained by
mentioning these former and ancient ones? When one is engaged in
narrating Ishvara’s account, one should not narrate accounts of others. That
is not recommended by the virtuous. I am not interested in speaking a lot. I
have mentioned creation only in connection with Ishvara. There is no need
to describe creation and other subjects in detail.’”’
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Chapter 405-8.1(18) (Sati Gives up Her Body)
‘“The rishis asked, ‘Devi Daksha’s daughter, Dakshayani, gave up her body
earlier. In those ancient times, how did she become the daughter of
Himalaya and Mena? How was the great-souled Rudra criticized by
Daksha? What was the reason behind criticizing Bhava? Cursed by Bhava,
how was Daksha formerly born in the course of Chakshusha manvantara? O
wind god! Please tell us that.’”’
‘“Vayu replied, ‘I will tell you. Listen. As a result of his inferior
intelligence, Daksha was overcome by delusion and sin. His conduct led to
the defilement of all the immortals in the universe. In ancient times, on a
certain occasion, all the gods, asuras, siddhas and supreme rishis went to
Mount Himalaya to see Ishana. At that time, Deva and Devi were seated on
a divine seat. O best among brahmanas! They showed themselves to them,
devas and others. At that time, along with the immortals, Daksha also went
there, to see his son-in-law, Hara, and to see his daughter, Sati. Because of
the great respect due to them, Deva and Devi did not display any special
attention when Daksha arrived, as compared to the other devas. He was
completely ignorant about their supreme nature. Foolishly, he regarded her
only as a daughter and came to hate her. This enmity was also fanned by
Vidhatri. Daksha consecrated himself for a sacrifice. As a result of his
hatred, Daksha did not invite Bhava. In the due order, all the other sons-in-
law were invited and were magnificently honoured separately.’”’
‘“‘Rudrani heard from Narada’s mouth that they had assembled there.
Taking Rudra’s permission, she went to her father’s house. A divine vimana
was brought and it faced every direction. It was extremely charming,
possessing all the excellent signs. It was easy to climb onto. It resembled
molten gold and was studded with wonderful gems. There were canopies
covered with the best of pearls. It was decorated with garlands. It had been
made out of molten gold and was full of bejewelled pillars. The stairs were
made of diamonds and the pillars and gates were inlaid with coral. There
was a wonderful, bejewelled throne that was covered with a piece of cloth,
with flowers on top. There were apertures decorated with gems and through
these, rays from nets of diamonds seeped in. There was a beautiful staff in
front, studded with jewels and marked with the sign of a large bull. An
ornamented, white and sparkling flag fluttered in front of this. Unassailable
lords of ganas were stationed at the large gates, guarding them. They held
colourful canes in their hands and their bodies were protected by jackets
studded with jewels. The place was surrounded by many women,
distinguished in attire and speech. They were accomplished in the rhythm
of singing and in the playing of musical instruments like drums, flutes and
veenas. Along with her beloved friends, Mahadevi climbed onto this. She
was fanned with beautiful whisks, their handles studded with diamonds.
Two of Rudra’s maidens held these auspicious whisks and fanned her with
these, resembling two swans who were quarrelling with each other. In
between them, Devi’s radiant face resembled a lotus. Sumalini held an
umbrella, resembling the moon, above her head. The sparkling umbrella
was lovingly held above Devi’s head and her face resembled a vessel, into
which, pearls had been flung in. It resembled the lunar disc, reflected in a
vessel full of amrita. With a smiling face, Shubhavati sat in front of her,
amusing Sati by playing with dice. Suyasha held Devi’s two auspicious
sandals, studded with gems, between her own breasts and served Devi.
Another lady, golden in her limbs, showed her a sparkling mirror. Another
held a flag made out of palm leaves. Another held a box of betel leaves.
Another beautiful lady held a playful and beautiful parrot in her hand. There
was another who held charming and fragrant flowers. Another lotus-eyed
lady held the ornaments. Someone applied unguents and collyrium on her.
There were others who carried out the appropriate tasks. In every direction,
they served Mahadevi. Amidst them, Parameshvari was extremely
resplendent. She resembled the autumn moon amidst the stars. A conch
shell was raised and sounded. A giant drum was sounded, announcing the
departure. There were the sweet and melodious sounds of musical
instruments. Hundreds of many other musical instruments were sounded.
The ganeshas were like Mahesha in their energy. With weapons in their
hands, eight thousand of them advanced in front. In their midst advanced
the illustrious Nandi, leader of the ganas, worshipped by the moon. He was
astride a bull and resembled Brihaspati astride an elephant. Drums of devas
were sounded in the firmament and the clouds were divine and pleasant. All
the sages danced. The siddhas and yogis rejoiced. Large numbers of other
devas assembled everywhere along the route. Like clouds showering down
rain, they showered down flowers on the canopy.’”’
‘“‘In a short while, Maheshvari entered her father’s house. Seeing her, the
one who would bring about his own destruction, Daksha was enraged. He
only worshipped her younger sisters. Standing in the middle of the
assembly, with a face resembling the moon, Devi Ambika spoke to her
father, addressing him in harsh and strong words. Devi said, “Beginning
with Brahma and ending with pishachas, everyone obeys his commands. O
father! You have not worshipped that divinity properly now. Apart from
that, what is the kind of honour you show to me, your eldest daughter? You
have shown me disrespect and have performed a reprehensible act.”
Addressed in this way, full of rage and intolerance, Daksha replied, “My
younger daughters are better and more distinguished than you and deserve
to be honoured. Their husbands bring me joy and are also revered by me.
All of them are superior in qualities to your husband, Tryambaka. Sharva’s
atman is numb, and you have sought refuge with him. That is the reason I
have shown you disrespect. Bhava is against me.” When Daksha, her father,
spoke to her in this way, Devi became angry. While all those present in the
sacrificial assembly heard, she replied to him. “O Daksha! Suddenly, my
husband seems to be defiled in every possible way. He is the great lord of
all the worlds, and you have abused him through your words. A person who
steals knowledge, a person who hates his guru and a person who reviles the
Vedas and Ishvara—the shruti texts say that these are great sinners and must
be punished. You have committed a terrible and grave sin. Therefore,
accordingly, destiny will bring about a terrible and violent punishment on
you. You have not worshipped Tryambaka, lord of devas. Therefore,
understand that your lineage has been defiled and will be destroyed.”
Addressing her father angrily in this way, Sati gave up her body. Having
given up her body, she went to Mount Himalaya. The illustrious and
supreme mountain received the fruits of his good deeds. It was for this
reason that he had tormented himself through extremely difficult austerities
for a long period of time. Therefore, Ishvari showed her favours to the lord
of mountains. Using her own yoga and maya, she willingly accepted him as
her father. When Sati criticized Daksha and left, the mantras were filled
with fear. They vanished and the sacrifice suffered. Hearing about Devi’s
departure, the destroyer of Tripura angrily cursed Daksha and the rishis. “O
Daksha! Because of me, you have dishonoured the innocent Sati. You have
honoured all your other daughters and their husbands. In Vaivasvata
manvantara, these sons-in-law will be born, but not from wombs. All of
them will be born through Brahma’s sacrifice. In Chakshusha manvantara,
you will be born as a human king. You will be Prachinbarhi’s grandson and
the son of the Prachetas. O evil-minded one! In every act connected with
dharma, artha and kama, I will repeatedly create impediments for you even
then.” In this way, the infinitely energetic Rudra chastised Daksha.
Miserable, he gave up his own body and fell down on the ground. In
Chakshusha manvantara, Daksha was born as the son of the Prachetas. He
was the grandson of Prachinabarhi and the son of the Prachetas. In
Vaivasvata manvantara, Bhrigu and the others were born through Brahma’s
sacrifice. As Varuni, he obtained a radiant body.1842 In Vaivasvata
manvantara, the evil-souled Daksha performed a sacrifice for the sake of
dharma. However, Mahesha created impediments for that.’”’
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Chapter 406-8.1(19) (Virabhadra’s Origin)
‘“The rishis asked, ‘For the sake of dharma, why did the evil-souled Daksha
perform a sacrifice? How did Mahesha create an impediment? We wish to
know about this.’”’
‘“Vayu replied, ‘Devi is the mother of the universe. Through the strength of
his austerities, Mount Himalaya obtained the status of her father and was
delighted. Deva married her and amused himself with her for a very long
period of time on the summit of Himalaya. When Vaivasvata manvantara
arrived, Daksha, the son of the Prachetas, wanted to perform a horse
sacrifice. Daksha started his sacrifice on the slope of the Himalayas. This
was the auspicious region of Gangadvara, frequented by rishis and siddhas.
All the devas, with Shakra at the forefront, thought of going there, to that
sacrifice. Adityas, Vasus, Rudras, Sadhyas, large numbers of Maruts,
Ushmapas, Somapas, Ajyapas, Dhumapas,1843 the two Ashvins, the
ancestors and other maharshis, along with Vishnu—all of them went there,
to receive their shares of the sacrifice. Dadhichi saw that the large number
of devas had arrived, but there was no Ishvara. Full of rage, he spoke to
Daksha. Dadhicha said, “If a man worships those who should not be
worshipped and does not worship those who should be worshipped, there is
no doubt that he commits a grave sin. When the wicked are honoured and
the virtuous are not honoured, a terrible rod of chastisement, created by the
divinity, descends instantly on him.” Saying this, the brahmana rishi spoke
to Daksha again. “The lord of Pashus must be worshipped. Why have you
not worshipped the lord?” Daksha replied, “There are many Rudras with
tridents in their hands. There are eleven of them present here. I do not know
any other Maheshvara.” Dadhicha said, “If you worship others, what fruits
will you obtain from this sacrifice? He is the king of a sacrifice. Yet, you
have not worshipped Rudra. He is the lord without decay, the one who
created Brahma, Vishnu and Mahesha. Starting with Brahma and ending
with pishachas, everyone asks him what they should do. He is beyond all
the Prakritis. He is beyond Purusha. Rishis who possess insight about the
truth and those who know yoga, think about him. He is Akshara, the
supreme brahman. He is cause and effect. He is without a beginning, a
middle and an end. He is incomprehensible and eternal. Maheshvara is the
creator, preserver and destroyer. Shankara is the atman of the universe and I
do not see anyone other than him.” Daksha replied, “This golden vessel has
been filled with all the oblations and in the proper way, has been sanctified
with mantras. I will now give it to Vishnu, the lord of the sacrifice. He is the
lord without a parallel and I will now give him his share of the oblations.”
Dadhicha said, “You have not worshipped Rudra, the divinity who is the
lord of all devas. O Daksha! Therefore, your sacrifice will not be
completed.” Uttering these words, Dadhicha, supreme among sages, angrily
left that spot and went to his own hermitage. Even when the sage departed,
devas did not leave Daksha’s sacrifice. This was because the calamity
destined to happen was bound to occur.’”’
‘“‘O brahmanas! At this time, Devi heard about everything from Ishvara
and urged the divinity to burn down Daksha’s sacrifice. Urged by Devi,
Deva wished to destroy Daksha’s sacrifice. He suddenly created the valiant
Virabhadra, leader of ganas. This deva had one thousand faces and his eyes
were like one thousand lotuses. He held one thousand clubs and there were
one thousand arrows in his hands. His hands held a trident, an axe and a
club and he wielded a blazing bow. Wielding a chakra and a vajra, he was
terrible. The half-moon was on his crest. His upraised hand held a bolt of
thunder. His hair blazed like lightning. His flashing teeth were cruel, and he
had a large mouth and a large stomach. His tongue flickered like lightning.
His lips hung down. His voice was like the sound of a cloud or the ocean.
His garment was the hide of a tiger and copious streams of blood flowed
down from this. His earrings formed circles around his two cheeks. His
head was ornamented with a garland made out of the skulls of the best
among immortals. His anklets jangled and he wore large and golden
armlets. As a result of the heaps of jewels that ornamented him, he dazzled.
Garlands of stars hung on his chest. His valour was like that of a giant
sharabha, a tiger or a lion. His stride was long and easy, his gait resembling
that of an elephant. His radiance was like that of a conch shell, a whisk of
yak hair, a kunda flower, the moon or the stalk of a lotus. He resembled a
snow-capped Indra among mountains that had become mobile. Garlands of
flames were scattered from him. His ornaments were made out of pearls and
dazzled. His blazing energy was like that of the fire at the time of the end of
a yuga. He sank down on his knees on the ground. Prostrating himself, he
joined his hands in salutation. Ganeshvara then stood next to the lord of
devas. From his rage, he created Bhadra Bhadrakali Maheshvari. He wished
to go with her, so that she could be a witness to what he did. Shankara saw
Virabhadra standing there, resembling the fire of destruction, with Bhadra.
Shankara told him, “May you be fortunate.” Along with Devi, he asked
Maheshvara, “O Mahadeva! Please command me. What task will I carry
out?” At this, so as to do what would bring pleasure to Himalaya’s
daughter, Tripura’s destroyer spoke to the mighty-armed Virabhadra in a
voice that was like a roar. The lord of devas said, “Immediately destroy the
sacrifice of Daksha, the son of the Prachetas. O Ganeshvara! Along with
Bhadrakali, I will remain near Raibhya’s hermitage. Remaining there, I will
witness your valour and that of the ganeshas. In Kankhala, there are trees
near Gangadvara. They resemble the golden summits of mountains like
Meru and Mandara. Daksha’s sacrifice is now going on in that region.
Without any delay, create violent obstructions to that sacrifice.” When the
divinity said this, Devi, the daughter of Himalaya, Indra among mountains,
looked at Virabhadra and Bhadra, the way a mother cow looks at her calves.
She embraced him and inhaled the fragrance of his head, as if he was
Shanmukha. She smiled and addressed him in a sweet voice. Devi said, “O
child! O Virabhadra! O immensely fortunate one! O one who is great in
strength and valour! You have originated to do what will bring me pleasure.
You will wipe my rage away. He is performing a sacrifice without inviting
the lord of sacrifices. Daksha is driven by enmity. O Ganeshvara!
Therefore, shatter that sacrifice. O Virabhadra! Act in accordance with my
command and transform the Lakshmi of the sacrifice into Alakshmi.1844 O
child! Along with Bhadra, cause violence and slay the one who is
performing the sacrifice.” Shiva and Shivaa’s deeds are wonderful. He
bowed his head down and accepted all their commands. Virabhadra
prostrated himself and prepared to leave.’”’
‘“‘The illustrious one resided in the abodes of pretas, and he was enraged.
Virabhadra wished to wipe away Mahadeva and Devi’s rage. From the hair
in the pores on his body, he created innumerable Ganeshvaras. From the
region around his right hand, he created hundreds of crores of such lords.
There were other Ganeshvaras who were created from his feet, the region
around his thighs, his back, his sides, his mouth, his throat, his private parts,
his heels, from his head, from his waist, from his neck, from his face and
from his stomach. They were like Virabhadra in their valour. All of them
enveloped the world, along with all the gaps in space. There were thousands
of hands, holding thousands of weapons in those hands. All of them were
Rudra’s companions and all of them were like Rudra in their radiance. They
held tridents, spears and clubs in their hands. They held rocks, skulls and
boulders. They were like Rudra and resembled the fire of destruction. They
possessed three eyes and had matted hair. They leapt up violently into the
sky. There were hundreds who were astride lions. Born from Virabhadra,
they roared loudly, like thundering clouds. The illustrious Virabhadra
surrounded himself with them. He resembled Kalabhairava at the time of
destruction, with hundreds of fires of destruction accompanying him. In
their midst, he was astride a large bull, with a bull on his standard. As he
advanced, it was as if Bhagavan Shambhu Bhava was advancing on Nandi.
When Virabhadra was seated on the bull, Bhasitaprabha held an umbrella
made out of pearls and a white whisk over his head. Along Virabhadra’s
side, Bhasitaprabha was resplendent. He resembled an Indra among
elephants along the flanks of Bhagavan, the guru of the universe. With a
white whisk in his hand, Virabhadra also dazzled, like the cresent moon.
Though amiable, he held a trident and excellent weapons. In front of
Virabhadra, the immensely energetic Bhanukampa blew on a white and
auspicious conch shell, ornamented with gold and jewels. Drums of devas
were sounded, with divine sounds. Hundreds of clouds showered down
flowers on his head. The winds picked up the fragrant scent of blossoming
flowers that were heavy with nectar. These winds blew pleasantly along the
path. All the ganeshvaras were intoxicated, insolent about their strength in
battle. They danced and roared in joy. They laughed and sang. Virabhadra
and Bhadraa were amidst Virabhadra’s ganas. He resembled Tryambaka,
along with Ambika, amidst Rudra’s ganas. Within a short while, the
mighty-armed Virabhadra entered Daskha’s sacrificial pavilion, along with
his great followers. Like Rudra wishing to burn down the world when it is
the end, Virabhadra, foremost among ganas, entered the sacrificial arena of
the great sacrifice Daksha had arranged.’”’
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Chapter 407-8.1(20) (Destruction of the Sacrifice)
‘“Vayu said, ‘He saw the great sacrifice, decorated with colourful flags and
coverings and with the infinitely energetic gods, Vishnu being the foremost.
Darbha grass was spread out in straight lines. The fire had been kindled
well. The golden sacrificial vessels had been ornamented and dazzled. The
rishis were accomplished in undertaking sacrifices and followed the
appropriate rites. Following the rules laid down in the Vedas, the many rites
were performed properly. There were thousands of divine women. There
were large numbers of excellent apsaras. There were the sounds of veenas
and flutes, accompanied by chanting in the name of the brahman. The
powerful Virabhadra saw Daksha’s sacrifice. He roared like a lion, making
a sound that resembled the rumbling of a cloud. The earth was filled with a
tumultuous sound. This was made by the ganeshvaras, and it surpassed the
roar of the ocean. All the residents of heaven were terrified at this loud roar.
Scared, they rushed around in all the directions, their garments and
ornaments dishevelled. “Has the giant Meru been shattered? What is this?
Has the earth been fragmented? What is this?” The gods screamed loudly in
this way. On hearing this, some gave up their lives in fear, just as large
elephants do in the forest, when they hear lions roaring. The mountains
shattered and the earth quaked. The wind whirled around and agitated the
residence of makaras. The fire did not blaze, and the sun did not shine. The
planets, nakshatras and stars lost their radiance.’”’
‘“‘At this time, along with Bhadraa and the ganas, the illustrious Virabhadra
reached the dazzling sacrificial arena. On seeing him, Daksha was
frightened, but pretended not to be scared. He stood there firmly. He uttered
angry words. “Who are you and what do you want?” Hearing the words of
the evil-souled Daksha, the immensely energetic Virabhadra replied in a
voice that thundered like a cloud. He glanced at Daksha, devas and the
ritvijas1845 and seemed to smile. Without any fear, he spoke appropriate
words that were full of deep import. Virabhadra said, “All of us are
followers of the infinitely energetic Sharva. Desiring our shares, we have
come here. Give us our shares. If no share has been planned for us in this
sacrifice, tell us the reason for that. Otherwise, let the immortals fight with
me.” Addressed in this way by the Indra among ganas, devas, with Daksha
leading the way, said, “The mantras are proof. We are not the ones who
have decided.” The mantras interrupted, “O gods! Delusion has taken away
your intelligence. That is the reason you have not offered the first share of
the sacrifice to Maheshvara.” Though the mantras said this, all the devas
were foolish in intelligence. They did not offer a share to Virabhadra and
desired to exclude him. The true words spoken by the mantras were like
medication. When these were ignored, they left that place and went to
Brahma’s eternal world. At this, the leader of ganas spoke to the devas, with
Vishnu as the chief. “Proud of your strength, you have not accepted the
mantras as proof. We have thus been dishonoured at this sacrifice organized
by devas. Therefore, I will take away your lives and your insolence.”
Saying this, the illustrious looked angrily at the large sacrificial arena and
burnt it down, just as in earlier times, Hara had burnt down Tripura.’”’
‘“‘All the ganeshvaras had bodies that were as large as mountains. They
uprooted the sacrificial posts and used ropes to tie them around the necks of
hotris. The colourful sacrificial vessels were broken, powdered and thrown
into the water. They seized other articles used in the sacrifice and hurled
them into Ganga’s flow. There were piles of divine food and drink, as large
as mountains. Rivers of milk flowed. There were streams of amrita. Curd
formed soft mud. There were superior and inferior qualities of meat and
fragrant food. There were tasty drinks and lehya and choshya.1846 Those
brave ones ate them, smeared their mouths and flung them away. Those
brave ones, born from Virabhadra’s limbs, struck the insolent and relatively
weaker gods, with all the guardians of the worlds as their leaders, with
vajras, chakras, large tridents, spears, nooses, broad swords, clubs, swords,
bricks, catapults and axes. “Sever. Mangle. Hurl away quickly. Kill. Shatter.
Take away. Strike. Uproot. Bring down.” Such proud and cruel words were
heard, striking fear. Everywhere, the ganeshas roared, befitting a battle.
Some dilated their eyes. Some gnashed their teeth and bit their lips and
palates. They dragged out stores of austerities from the hermitage and killed
them. The sacrificial ladles were seized and hurled into the fire or into
water. The pots were broken. The ornamented altars were shattered. The
bulls among ganas sang, roared and laughed repeatedly. They drank the red
asava and danced. The Indras among ganas were like Indras among bulls,
Indras among elephants or Indras among deer. There were many of them
and they were unmatched. Along with Indra, they crushed the immortals.
They performed acts that made the body hair stand up. Some roared, others
struck blows. Some ran around, others spoke excessively. Some danced,
others laughed. Some leapt, others used their strength to crush. Some
wished to seize the clouds, full of waters. Others leapt up, wanting to seize
the sun. Some wished to blow with the wind. Others were terrible and
struck. Some hurled their supreme weapons and travelled through the sky,
resembling summits of mountains. Others whirled the devas away, like
Vinata’s son1847 acting against large serpents. Some uprooted houses,
others uprooted the latticed windows and altars. The pramathas1848
resembled dark clouds and hurled these into the water. The frames on doors
were uprooted. With their strength, they shattered the halls and the
windows. Everything in that sacrificial arena was destroyed and resembled
a sentence that has no meaning. As the houses were uprooted, many women
shrieked, “Alas! O protector! O father! O son! O brother! O mother! O
maternal uncle.”’”’
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Chapter 408-8.1(21) (Punishment of Devas)
‘“Vayu said, ‘All the best among gods, with Vishnu and Shakra as the
foremost, were greatly scared. Without a saviour and filled with great fear,
they fled. The bull among ganas saw that devas had fled, with their limbs
intact. He was of the view that those who should be punished had not been
punished. Therefore, he was angry. He seized a trident that was full of
Sharva’s strength. The mighty-armed one looked up and created flames
from his mouth. Like a lion chasing elephants, he chased the immortals. As
he pursued them, his stride was beautiful. He strode like a crazy elephant,
and this deserved to be seen. The strong one agitated the large army of the
gods, as if he was the crazy leader of a herd of elephants, agitating a large
lake and destroying lotuses of many hues—blue, pale and red. His garment
was the hide of a tiger, made radiant with stars made out of gold. He cut,
pierced, moistened, tore and crushed. Virabhadra roamed around among
that army of devas, like a fire burning down dry grass. Wielding his trident
with great force, he wandered around. Though he was one, all the gods
thought that he was one thousand. Bhadrakali was also enraged and aroused
in the encounter. In that battle, she pierced the gods with a blazing trident
decorated with pearls. Virabhadra, born from Rudra’s rage, liked this.
Together, they were like the moving fire at the end of a yuga, accompanied
by smoke. In that battle, Bhadrakali routed the gods. She blazed like the fire
that moves around and burns down the universe when the end of a kalpa
arrives. The fierce Virabhadra was the foremost among Rudra’s ganas. As if
he was toying, he quickly struck Surya and his horse on the head with his
left foot. Bhadra struck Pavaka with a sword and Yama with a club. He
firmly struck the Rudras with his trident and Varuna with his solid club. He
used a club to strike Nirriti and used an axe against Vayu. As if he was
playing, in that battle, the brave Ganeshvara struck them, instantly attacking
all the large number of devas and sages who were opposed to Shambhu. He
used the tips of his nails to slice off Sarasvati’s extremely beautiful nose
and also that of the mother of devas.1849 He used an axe to slice of
Vibhavasu’s1850 arm. He used his nails to tear off two finger lengths from
the tongue of the mother of devas. With the tips of his nails, the divinity
tore off the goddess Svaha’s right nostril and the nipple from her left breast.
Bhaga’s large eyes were like the petals of a lotus. Using great force,
Virabhadra gouged them out. The array of Pushan’s teeth gleamed like a
collection of pearls. He struck them with the end of his bow and since then,
Pushan was unable to speak clearly. The lord toyed with Chandra and using
his toe, instantly crushed him against the ground, as he if was a mere worm.
Full of great rage, Virabhadra sliced off Daksha’s head and while
Virini1851 screamed in anguish, handed it over to Bhadrakali. Delighted,
the goddess accepted the head, which resembled the fruit of a palm tree.
She played with it in that field of battle, using it like a ball. Like wicked
wives are treated by their husbands, the ganeshvaras used their hands and
feet to destroy Daksha’s sacrifice. Strong and like lions in their valour, the
leaders of ganas seized Arishtanemi, Soma, Dharma, Prajapati Bahuputra,
Angiras, Krishashva and Kashyapa by the throats. They rebuked them with
harsh words and struck them on the heads with their fists. In kali yuga,
noble women are made to suffer by their strong paramours. In that way,
bhutas and vetalas made the wives and daughters-in-law of the gods suffer.
The pots were smashed. The sacrificial stakes were broken. The festivities
were over. The great pavilion was set on fire. The gates and turrets were
shattered. The army of gods was uprooted, and stores of austerities were
slain. The chants of the brahman were quiet. The large gathering of people
withered away. With all their companions killed, the women of the inner
quarters wept. Suffering in this way, the sacrificial arena came to resemble a
deserted forest. The supreme gods fell down on the ground. They were
mangled with powerful blows from tridents. Their arms, thighs and chests
were shattered. Their heads were cut off. Thousands of devas were killed
and fell down. In a short while, Ganesha1852 entered the place where the
ahavaniya fire was.1853 On seeing that Virabhadra was entering,
resembling the fire of destruction, the sacrifice was scared of dying.
Assuming the form of a deer, it fled. He drew back his large and fierce bow
firmly and strung it. Virabhadra pursued it, shooting arrows. He drew his
bowstring all the way back up to his ears and twanged it, making a sound
like a thundering cloud. The earth, the firmament and heaven resounded
with this roar. Hearing that roar, the sacrifice thought, “I have been slain.”
Its radiance faded. It trembled, its legs shaking in great fear. With an arrow
in the shape of a half-moon, Virabhadra chased the embodied form of the
sacrifice in the form of a deer and beheaded it. Seeing the one who had
originated from Surya being insulted in this fashion, Vishnu became
extremely enraged and advanced to fight. He summoned Garuda, the king
of all the birds, the one who fed on pannagas. Summoned, he lowered his
shoulders and bore him on his back, with great speed. The remaining devas,
with the king of devas leading them, got ready to help him, ready to give up
their lives. The Indra among bhutas saw them and laughed. Like a lion, he
was not at all distressed. He looked at Vishnu, accompanied by devas, the
way a lion looks at jackals.’”’
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Chapter 409-8.1(22) (Destruction of Daksha’s
Sacrifice)
‘“Vayu said, ‘At that time, a chariot appeared from the sky. It was beautiful
and resembled one thousand suns. There was the mark of a bull on the
banner. The chariot possessed four wheels and was yoked to two jewels
among horses. It was adorned with jewels and stocked with many divine
astras and shastras. The charioteer who drove that excellent chariot was the
charioteer who had earlier driven Sharva’s chariot at the time of the clash
with Tripura.1854 On the instructions of Hara, the wielder of the trident,
Brahma brought that excellent chariot close. He joined his hands in
salutation and said, “O illustrious Virabhadra! O one with the fortunate
limbs! O brave one! Bhagavan, with the moon as his ornament, commands
you to ascend this excellent and undecaying chariot. Along with Ambika,
Tryambaka has stationed himself near Raibhya’s hermitage. O mighty-
armed one! He will witness your intolerable valour.” Hearing his words, the
valiant elephant among ganas showed his favours to the grandfather and
ascended that supreme chariot. He was stationed on that supreme chariot,
with Brahma as the charioteer. Virabhadra’s prosperity increased, like
Rudra, the enemy of Tripura. The immensely strong Bhanukampa picked up
a shining and excellent conch shell, resembling the full moon. He placed it
before his mouth and blew on it. The blare of that conch shell was like the
call of a swan. Hearing this, the digestive fires in the stomachs of devas
blazed in fear. In an instant, all the spaces in the sky and the directions were
filled with yakshas, vidyadharas, Indras among snakes and siddhas, who
wanted to witness the battle.’”’
‘“‘Narayana treated the ganas like a herd of bulls and cows. From his
Sharnga bow, he showered down a large downpour of arrows, as if from a
cloud, and caused them pain. Virabhadra saw that Vishnu was advancing,
showering hundreds of arrows. He picked up his bow and showered
thousands of arrows. He drew back that divine and terrible bow. It was as if
Ishvara was slowly drawing back Meru as a bow. When the bow was drawn
back, there was a large sound. As a result of that large sound, the earth
quaked. The illustrious leader of ganas was fierce in his valour. He picked
up a terrible and excellent arrow, blazing like a venomous serpent. As he
used his hand to pick up that arrow from the mouth of the quiver, it
resembled a pannaga about to enter a termite hill. When he picked it up in
his hand, the arrow looked beautiful. It resembled a young serpent, in the
mouth of a large and mighty serpent. Virabhadra was fierce in his valour.
Angry, he used that thick and fierce arrow to firmly strike the undecaying
Vishnu on his forehead. Vishnu had already been dishonoured earlier and he
was now struck on the forehead. He became angry with the Indra among
ganas, the way a bull becomes enraged with a lion. He used a large and
cruel arrow that resembled a thunderbolt and pierced the king of ganas in
his arm, which resembled a serpent. The immensely strong Virabhadra shot
a powerful arrow that was as resplendent as ten thousand suns and struck
him back on his arm. Vishnu pierced Virabhadra again and Virabhadra
pierced Vishnu again. O brahmanas! They kept striking each other with
arrows. They swiftly released powerful arrows at each other. There was a
tumultuous clash between the two and it made the body hair stand up.
Witnessing the tumultuous battle between the two, loud sounds of
lamentation arose from the sky, made by those who travelled in the sky.
Virabhadra used and arrow that was as radiant as the sun, with fire at the
tip, and firmly pierced Vishnu on his broad chest. He was firmly struck by
that arrow and the blow was fierce. Filled with great lassitude, he lost his
senses and fell down on the ground. However, in a short while, Hari
regained his senses and got up. He continued to release all his divine
weapons. The leader of Sharva’s army used his own terrible arrows to
violently counter all the weapons released from Vishnu’s bow. Vishnu’s
eyes became red with rage. He picked up an arrow on which, his name was
inscribed, one that had never been repulsed. He shot this at Ganeshvara.
Showering down excellent arrows, the illustrious Virabhadra splintered that
supreme arrow into one hundred fragments, even while it was on its way.
With many arrows, he shattered Sharnga bow into two bits and used two
arrows to strike Garuda’s wings. He did this in an instant and it was
extraordinary. Thereafter, using his powers of yoga, Vishnu created many
extremely terrible devas from his body. He released thousands of them,
holding conch shells, chakras and maces in their hands. The mighty-armed
one created a fire from his eyes, and like Shankara against Tripura, burnt all
of them down in an instant. Vishnu became angrier and immediately raised
his chakra. He raised it up, wishing to use it against the valiant one.
Ganesha saw him standing in front, with the chakra raised. He smiled and
without making any great effort, paralyzed his hand, still holding that
terrible and unmatched chakra. Though he wished to, Vishnu was incapable
of releasing it. He sighed deeply, with his upraised arm holding the chakra.
He remained there, numb, as immobile as a piece of rock. He was like a
body without life, like a bull without its horns. He was like a lion without
its teeth. Vishnu was reduced to that state.’”’
‘“‘Indra and the other gods saw that Vishnu had been reduced to this
miserable state. They got ready to fight against the Indra among ganas, like
bulls trying to fight with a lion. They angrily seized their weapons and
arrived to fight. On seeing them in the battle, Virabhadra glanced at them,
the way a hungry lion looks at deer. It was as if the brave one represented
Rudra’s body and he was surrounded by excellent and brave ganas. He
laughed uproariously and afflicted them with fear. The performer of one
hundred sacrifices1855 held the vajra in his right hand. As he got ready to
release the vajra, he was reduced to the state of being no more than a
painting. The arms of all the others were also reduced to this state. They
were reduced to the states of lazy men who are unable to do anything. In
this way, the illustrious one reduced all of them to this position. All the
immortals were incapable of standing in front of him in the battle. Their
limbs were paralyzed and full of fear, they fled. In that battle, afflicted by
fear, they were incapable of standing in front of the brave one’s energy. As
the gods fled, the brave and mighty-armed Virabhadra pierced them with
floods of sharp arrows, like a cloud showering down on mountains. The
brave one’s many arms were like clubs. These released many blazing
weapons, resembling serpents with flames in their mouths. The brave one
released many such astras and shastras, as if the original creator of the
universe was releasing them against all beings. The sun envelopes the entire
earth with its rays. Like that, in an instant, the brave one shrouded all the
directions with arrows. The arrows of the Indra among ganas were
ornamented with gold. Resembling flashes of lightning, they covered the
sky. Snakes squeeze life out from frogs. Like that, those large arrows took
lives away from large numbers of gods. They fell down on the ground,
vomiting blood. Some had severed arms. The faces of others were mangled.
Other immortals fell down on the ground, their sides shattered. Their heads
were cut off, their bodies were wounded. Many had their joints broken. The
eyes of some popped out. They fell down on the ground, dead. Some
wished to penetrate the ground, others wished to disappear into the sky.
Unable to counter this, they clung to each other. Some entered the ground,
others entered caves in mountains. Some sought refuge in the sky, others
entered the water. In this way, the brave one mangled the limbs of all the
gods. He resembled Bhagavan Bhairava, devouring all the subjects. He
burnt them down, like the enemy of Tripura had burnt down Tripura and its
fortifications earlier. In this way, the entire army of devas was distressed
and terrible to behold. Their bodies were reduced to this pitiable state by
Ganeshvara.’”’
‘“‘A terrible river of blood started to flow from the bodies of the gods. It
struck terror among beings. The sacrificial ground was drenched with this
blood and resembled the garments, wet with blood, of Shyama Koushiki,
when she had killed Shumbha. The extremely terrible battle was over. The
earth was terrified and scared and trembled. The large ocean was agitated
with turbulent waves and eddies. Meteors descended, signifying evil
portents. Trees shed their branches. All the directions were despondent and
the wind that blew was inauspicious. Such is the catastrophe that destiny
wrought on the horse sacrifice. Prajapati Daksha, Brahma’s son, was the
one who performed the sacrifice. Dharma and the others were officiating
priests. The one with Garuda on the banner was the one who protected it.
Indra and the other gods themselves accepted shares. Nevertheless, the
heads of the one performing the sacrifice, the sacrifice and the ritvijas were
instantly severed. These are the fruits of anything wicked. Therefore, one
should never undertake a rite that is against the instructions of the Vedas,
keeping Ishvara out. Even if a person performs one hundred extremely
auspicious sacrifices, if he is devoid of devotion towards Maheshvara, he
does not obtain fruits from these. Even if a person commits grave sins, if he
worships Shiva devotedly, he is freed from all sins. There is no need to
reflect on this. What is the need to speak a lot on this? If criticism of Shiva
is involved, donations, austerities, sacrifices and oblations are rendered
futile. Narayana, the Rudras, the guardians of the worlds and large numbers
of gods fled from the battle. They were wounded severely and pierced by
arrows released from the bow of the Indra among ganas. They ran away.
Some could move with effort. Some had their hair dishevelled. Some, with
gigantic bodies, sat down. Some fell down. Some had their faces mangled.
Some brave devas perished. Some gods faced hardships there. They lost
their garments, ornaments, astras and shastras. Dejected and depressed
because of that fierce encounter, they abandoned their pride, insolence and
strength. Ganesha presented himself at Daksha’s sacrifice, conducted in a
wicked way and used weapons to destroy it. He was himself unharmed and
remained there, amidst the lords among ganas, resembling a lion among
bulls.’”’
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Chapter 410-8.1(23) (Prayer to Girisha)
‘“Vayu said, ‘In this way, with Vishnu leading them, devas were instantly
reduced to a state of hardship, with their limbs mangled. They were terrified
and only a few remained. Urged by Virabhadra, the extremely angry
pramathas and ganas seized the brave devas and others, who were terrified
in the battle. They bound those wicked ones in firm iron chains, tying their
hands, feet, shoulders and stomachs. At this time, Brahma prayed to
Virabhadra, who was devoted to the daughter of the Indra among
mountains. As a result of his favours, he had obtained his affection and had
become his charioteer. He prostrated himself and prayed. “O illustrious one!
Enough of this rage. All the gods have been destroyed. O one excellent in
vows! Along with all those who have been born from the pores of your
body, be pleased and forgive them. Requested in this way by Parameshthi
Brahma, the leader of ganas honoured his words and was pleased and
pacified. Devas found an opportunity and used a mantra dedicated to the
lord of devas. They raised their hands in salutation above their heads and
praised him with many kinds of hymns.’”’
‘“‘Devas said, “I prostrate myself before Shiva, the serene one. You are the
one with the trident, the destroyer of the sacrifice. You are the fortunate
Rudra. You are the lord of the Rudras. You are the one from whom Rudras
originate. You assume the form of Rudra, the fire of destruction. You are the
one who destroyed the limbs of Kala and Kama. You removed the heads of
devas and of the evil-souled Daksha. As a result of our association with the
sinful Daksha, we committed a sin. O brave one! Blemished in this way, we
have been chastised by you in this battle. All of us have been burnt down. O
lord! In truth, we are terrified. You are our refuge. Please save us. We have
sought refuge with you.”’”’
‘“Vayu continued, ‘Praised by devas in this way, the lord freed them from
their chains. He had the immortals brought to the presence of the lord of
devas. The lord and divinity, Bhagavan, was stationed in the sky there,
along with the ganas. He is Sharva, who goes everywhere. He is
Maheshvara, the lord of all the worlds. With Vishnu at the forefront, devas
saw Paramesha. Though they were still terrified, they prostrated themselves
before Maheshvara. Hara takes away afflictions from those who prostrate
themselves and he saw that the immortals were scared. Mahadeva smiled
and glancing towards Parvati, spoke these words. Mahadeva said, “O all the
immortals! Do not be frightened. You are my subjects. Out of my
compassion, I picked up the rod of chastisement and showed you a favour.
You will be hale. You committed a transgression, but that has been forgiven.
If we are angry, you will have no preservation, nor life.” The infinitely
energetic Sharva addressed all the gods in this way. The gods instantly lost
their doubts. Delighted, they bent down and praised him. Their minds were
no longer distracted. Their minds were pleased and filled with bliss. The
residents of heaven started to praise Shankara.’”’
‘“‘Devas said, “You are the divinity who is the creator, preserver and
destroyer of all the worlds. You are Parameshvara. The ones known as Kah,
Vishnu and Rudra are your own forms. Depending on differences in sattva,
rajas and tamas, you assume these forms. You are the one who is present in
all forms. I prostrate myself before you. You are the one who conceives of
the universe. You are the one who purifies. You are without a form. For the
sake of devotees, out of friendliness, you assume these forms. O lord of
devas! O Shankara! Chandra became well because of your compassion. O
one without birth! When covered by a cloud, he plunged into water and
obtained life and happiness. O lord! Simantini lost her husband. She
worshipped you and obtained unmatched good fortune. She followed the
vrata for Monday and obtained a son. O divinity! You bestowed your own
excellent destination on Shrikara. You protected Sudarshana, when he was
encircled by kings and scared. O ocean of compassion! You enabled
Medura and his wife to cross over.1856 Sharada was a widow, but you
acted so as to give her husband back to her.1857 You removed Bhadrayu’s
calamity and bestowed great happiness on him.1858 Through serving you,
Soumini was freed from the bondage of a worldly existence.”’”’1859
‘“‘Vishnu said, “You are Shambhu. With the gunas sattva, rajas and tamas,
you are Kah, Hari and Isha. With a desire to show favours to people, you
are the creator, preserver and destroyer. You are the one who takes away
every kind of pride. You are the one who makes every kind of brilliance
fade. You are the original secret in every kind of learning. You are the one
who shows favours to everyone. In truth, everything flows from you.
Everything is in you. O Girishvara! You are everything. Please save us.
Save us. I say it again, please save us. Please show me your
compassion.”’”’
‘“Vayu continued, ‘At this time, Brahma joined his hands in salutation and
prostrated himself. Having found the opportunity, he requested the wielder
of the trident. Brahma said, “O divinity! Victory to you. O Mahadeva! You
are the one who destroys the affliction of those who prostrate themselves.
When such offences are committed, other than you, who can be pleased?
Please let those who have lost their lives in the battle come back to life.
When Parameshvara is pleased, who does not return? It is true that all these
devas have committed a great sin. But I think it is an ornament, given the
gravity of the pledge you will make to them.” Submitting this, Parameshthi
Brahma glanced towards Devi’s face. The lord of devas seemed to smile.
He was full of affection towards Brahma, born from the lotus, regarding
him like a son. Therefore, the lord made the limbs of devas and others as
they had been before. The mothers of devas had earlier been punished by
Devi. Girisha made their limbs also exactly as they had been before.
Corresponding to his crime, Bhagavan Brahma, the grandfather, make
Daksha’s face the face of an old goat. He regained his senses. He got back
his life and became intelligent. Scared, he joined his hands in salutation and
praised Shambhu, speaking a lot. Daksha said, “Victory to the divinity who
is the lord of the universe. You are the one who shows favours to the
worlds. O Mahesha! Please show me your pity and pardon my crime. You
are the creator, preserver and destroyer. You are the lord of the universe. I
have got to know this. In particular, you are the lord of Vishnu and all the
others. You spread everywhere and pervade this creation. You are the one
who destroys it. O Isha! There is no one who is superior to you, not even
Achyuta and the others.” He was anxious and scared. Having committed the
sin, he lamented a lot. The ocean of compassion glanced at him. He seemed
to smile, as he said, “Do not be scared.” He said this and wanted to do an
agreeable deed for Brahma, his father. Therefore, Ishvara gave Daksha the
undecaying status of being a ganapati. Brahma and the other devas joined
their hands in salutation and worshipped him. They used humble words to
praise Shankara, Girija’s lord. Brahma and the others said, “Victory to
Shankara, lord of devas. You protect those who are distressed. You are the
great lord. O Mahesha! Please show us your compassion and the pardon the
crime we have committed. You are the one who protects the sacrifice. You
are the lord of the sacrifice. You are the one who destroys the sacrifice. O
Mahesha! Please show us your pity and pardon our offence. O lord of
devas! O Paresha! You are the one who sustains the lives of devotees. You
are the one who wields the rod of chastisement over the wicked. O lord!
Please show us your pity. I prostrate myself before you. You are the lord
who takes away all pride. Those who are lords are affectionate towards the
distressed and pardon them.” In this way, Brahma and the other immortals
praised the lord, Mahadeva. The lord is affectionate towards his devotees.
The ocean of compassion was satisfied. He showed his favours to Brahma
and the other residents of heaven. Shankara, affectionate towards the
distressed, was extremely pleased and bestowed boons on them. The gods
had sought refuge with him and Parameshvara was filled with great
compassion. He showed signs of his favours. He addressed them in words
that calmed all their fears. Shiva said, “You have behaved like machines
and not given me the share. O gods! You have acted in this way because
you have been controlled by destiny. I can see that you have sought refuge
with me. Therefore, we have forgotten everything. You have acted in an
ordinary way. But you should get rid of the sense of shame that is crushing
your minds. O Hari! O Virinchi! O gods, led by Indra of the gods! Now
happily leave for the city of devas.” The lord of the gods spoke to the gods
in this way. Along with Girija, his followers and his attendants, he withdrew
from the place where Daksha’s sacrifice was being conducted. Stationed in
the sky, Hara vanished. The gods lost their distress. They spoke about
Virabhadra’s great fortune and valour. With Maghavan leading them, they
left happily in different directions, headed for their own respective
abodes.’”’
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Chapter 411-8.1(24) (Prayer to Girisha)
‘“The rishis asked, ‘Along with Devi and his followers, Hara vanished.
Where did he go? Where did he reside? What did he do? What did he
refrain from doing?’”’
‘“Vayu replied, ‘There is a prosperous and excellent mountain. It is
Mandara, with many colourful caves. Along with his beloved, the lord of
devas resided there, as an ascetic. The mountain had performed great
austerities, so that it could bear Shiva and Shivaa on its head. After a long
period of time, it obtained the pleasure of coming into contact with their
lotus feet. Even if a person possesses one thousand mouths and speaks for
one crore years, he will be unable to describe that mountain’s beauty in
detail. Even if I were to be capable, I am not interested in describing its
beauty. There are other beautiful mountains and those should not be
rendered ordinary in relative comparison. However, I am capable of saying
this much. Through some means, the beautiful mountain possessed the
prosperity and beauty, so that it was worthy of becoming a residence for
Ishvara. The divinity wished to do what would bring pleasure to Devi.
Therefore, he created his inner quarters on that beautiful mountain. The
land around was like a girdle and was full of shining rocks and trees. As a
result of the continuous presence of Shiva and Shivaa, it was the best place
in the entire universe. The expanse of the mountain constantly offered clean
water for bathing and drinking to the parents of the universe. As a result of
these good merits, it became famous among mountains. There were waters
from mountainous streams, and these were gentle and cool to the touch. In
this way, that mountain was instated as the emperor of all mountains. When
it was night, the moon rose over the many peaks that were towards the end
of the mountain’s summit. The moon seemed to hold up a radiant and white
umbrella over the emperor. When the wives of the immortals walked on the
mountain, the tresses of their hair moved. As a sign of emperorship over all
mountains, it was as if the mountain was being fanned with whisks. When
the sun rose in the morning, adorned with all its jewels, it was as if the
mountain stood there, wishing to see the beauty of its body reflected in a
mirror. As the wind moved the creepers, they resembled arms and on them,
many birds called a lot. The creepers shed flowers in every direction and
the soft sprouts were like serpents. The canopy of creepers was like matted
hair on the heads of ascetics. They seemed to be serving and honouring the
king of mountains, pronouncing words of benediction over him. Some of
the peaks faced downwards. Some rose up, others projected sideways. It
was as if some wanted to descend into Patala, while others wanted to fall
down on the surface of the ground. There were some which seemed to rise
up and travel in the sky. The peaks projected in all directions. They seemed
to be looking at the entire world and constantly dancing. There seemed to
be large stomachs and every day, the mouths of caves were like mouths that
gaped open. The mountain seemed to yawn, with its beauty never digested.
It seemed ready to devour the world and drink up the ocean. It seemed to
vomit out the darkness that was inside it and cover the sky with clouds. The
ground on that mountain had places to reside and they resembled the
surface of mirrors. There were gentle hermitages, with shade cast by large
trees, reprimanding the scorching by the sun. There were rivers, lakes and
ponds and as a result of touching them, the breeze was cool to the touch.
Since Shiva and Shivaa rested there, these places were rendered successful.
Along with Amba, Tryambaka vanished from near Raibhya’s hermitage. He
arrived at this place, remembering that it was among the best. Along with
Devi, Maheshvara reached a garden there. That ground was like divine
inner quarters, and he amused himself in that beautiful spot.’”’
‘“‘A long period of time passed, and subjects multiplied. Two daitya
brothers, Shumbha and Nishumbha, were born. As a result of the strength of
their austerities, Parameshthi Brahma gave those two a boon. No man,
anywhere in the universe, would be able to kill them. The two of them
prayed to Brahma, “There should be a maiden who is not born from a
womb but originates as Ambika’s portion. She should not have come in
touch with any man. She should be unassailable in valour. When we are
overcome by desire for her, only she will be able to kill us in battle.”
Brahma agreed to this. Since then, they defeated Shakra and the other gods
in battle. There were no studies and sounds of vashatkara in the world and
sacrifices gradually stopped. Brahma repeatedly requested the lord of devas
that they should be killed. “You should grant the gods the woman who will
kill Shumbha and Nishumbha. She will be a maiden who is not born
through desire, but from the sheath in Shakti’s body, with her complexion.
When she is enraged in private, this will happen.” In this way, Bhagavan
Nilalohita was requested by Vidhatri. He addressed Kali in private. He
seemed to be criticizing her but was smiling within. Devi, who possessed an
excellent complexion, became enraged that her husband seemed to be
laughing at her complexion. She firmly addressed her husband in the
following words. Devi said, “You no longer have any attraction for this
complexion of mine. If that is the case, why have you controlled yourself
for a long period of time? If you are not attracted to me, why are you
amusing yourself with me now? You are Ishvara, the lord of the universe.
There is nothing in the universe that is impossible for you to accomplish.
For you, pleasure results from your own atman. Intercourse is not a means
of ensuring happiness. That is the reason you became angry and reduced
Smara to ashes. Even if a woman is beautiful in all her limbs and even if
she possesses every other quality, if she is not respected by her husband, all
this is futile. The creation of women is entirely based on whether their
husbands enjoy them. If the truth is otherwise, what is the point of being a
woman? Since you have criticized me in private, I will give up this
complexion. Whether you love me, or whether you do not love me, I will
myself switch over to a different complexion.” Uttering these faltering
words, Devi got up from her bed. She sought her husband’s permission to
leave, having made up her mind that she was going to perform austerities.
Bhutapati1860 was himself scared that their love would be ruptured. He
prostrated himself at her feet and replied to Bhavani. Ishvara said, “O
beloved! Without realizing that I spoke in jest, why are you angry with me?
If my love is not for you, where else will I find love? You are the mother of
the universe, and I am the lord and father. Therefore, how can it be true that
I have no love for you? Is our love due to Kama? What has Kama done? We
are the origin of the universe, and we existed even before Kama was born.
In my atman, I thought of Kama, for the sake of bringing pleasure to other
people. Therefore, why did you speak in this way about my burning down
Kama? Manobhava1861 took me to be an ordinary god. Since he tried to
conquer my mind, I reduced him to ashes. Our pastimes are for the sake of
saving the universe. It is for that reason that I spoke those words to you, in
jest. The reason for this will become evident to you soon.” Hearing this, she
still remembered the words that had caused her rage and she spoke
accordingly. Devi replied, “O Bhagavan! I have heard your smart words in
the past. Though I am extremely patient, you have deceived me with these
in the past. A woman may love her husband more than her own life. But if
he forsakes her, even if she belongs to a noble lineage and is auspicious and
virtuous, she is condemned. Your great displeasure is because my body is
not fair. Otherwise, why would you use the word ‘Kali’, even if it was
spoken in jest? The virtuous condemn this complexion and you too, do not
approve being dark. Without giving it up by resorting to yoga and
austerities, I am not interested in remaining here.” Shiva answered, “If you
have been tormented in this way, what is the need for austerities? Through
my will and through your will, switch over to some other complexion.”
Devi replied, “I do not wish to assume any other complexion through your
will or mine. I will use austerities to worship Brahma and quickly become
Gouri.”1862 Ishvara answered, “In ancient times, Brahma obtained his
status as Brahma through my favours. O Mahadevi! Summon him. What is
the need to undertake austerities?” Devi replied, “Brahma and all the other
gods obtained their positions from you. However, because you urged me, I
performed austerities and worshipped Brahma earlier. In earlier times, I was
Daksha’s daughter, named Sati. I did that so that I could obtain you, the lord
of the universe, as my husband. In that way, I will now please the
brahmana, Vidhatri, through austerities. I wish to become Gouri. What is
wrong in this?” When Mahadevi said this, Vamadeva seemed to smile.
Wishing to accomplish the task of devas, he did not create impediments.’”’
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Chapter 412-8.1(25) (Devi Becomes Gouri)
‘“Vayu said, ‘Amba, devoted to her husband, did pradakshina around him.
Restraining the pangs of separation, she went to Mount Himalaya. That is
the region where, along with her friends, she had earlier performed
austerities. Out of her affection, she again chose that spot for austerities.
She went and saw her father and mother in their home. The virtuous lady
told them what had happened and sought their permission. She again went
to the sacred forest for austerities and cast aside her ornaments. Bathing,
she assumed the garb of an ascetic and purified herself greatly. She took the
sankalpa to perform great, fierce and extremely terrible austerities. She
constantly fixed her mind on her husband’s lotus feet. Following the norms,
for a while, she also meditated on his external lingam. With wildflowers
and fruits, she performed the rites of the three sandhyas. “He is the brahman
and assuming that form, he will grant me the fruits of my austerities.”
Constantly thinking this, she performed austerities. As she performed
austerities, a long period of time and many days passed. On one occasion,
she saw a large tiger approach, clearly with wicked intentions. She saw that
extremely evil-souled one approach. However, when it approached her, its
body was paralyzed, and it became like a painting. She saw that tiger, with
evil intentions, approach. However, Devi’s own nature was such that she
did not look at it like an ordinary person. The tiger was numb in all its limbs
and was suffering from hunger. It constantly thought, “This is my flesh,
nothing else.” It incessantly looked at Devi and thought this. It stood in
front of her, as if it was worshipping her. Devi’s heart is always full of
compassion towards those who worship her. She thought, “He is the one
who saves from wicked beings, and he is the one who will show me his
compassion.” As a result of her compassion, it instantly lost the three kinds
of impurities.1863 The tiger suddenly understood Devi’s nature. Its hunger
went away and so did the paralysis in its limbs. Instead of the evil nature it
had possessed since birth, contentment set in. As a result of these supreme
sentiments, it got to know about the atman within its heart. It instantly
turned into a worshipper and served Parameshvari. It roamed around in the
forest that was a hermitage, driving away wicked beings and evil-souled
ones.’”’
‘“‘Devi’s austerities increased and became more and more fierce. As a
consequence of being bound by daityas, devas went and sought refuge with
Brahma. Devas reported to him their own miseries and how they were
suffering and how Shumbha and Nishumbha had been given a boon.
Hearing the reason behind the grief of the gods, Vidhatri was filled with
pity. He remembered the means whereby the daityas could be killed and
welfare brought about. Requested by the immortals, Brahma went to the
forest where Devi was performing austerities. He thought in his mind about
how he could make efforts to remove the miseries of devas. The best among
gods saw the supreme one there, engaged in austerities. She was Bhavani
Parameshvari, responsible for the establishment of the universe. He
prostrated herself before the mother of his and Hara’s universe. She was the
noble wife of his father, Rudra. She was the daughter of the lord of the
mountains. Devi saw that Brahma had come, along with a large number of
devas. She addressed him in words of welcome and offered him arghya and
other objects. He replied in respectful words and honoured and worshipped
her. As if he did not know, the one born from the lotus asked her about the
reason for her austerities. Brahma asked, “O Devi! Why are you striving for
these fierce austerities? All the success and fruits that come from austerities
are under your control. You have obtained Paremeshvara, the lord of the
universe, as your husband. That happened as the fruit of your austerities. Or
perhaps all this is nothing but your sport and pastimes. But this is amazing.
How are you tolerating separation from the divinity?” Devi replied, “At the
beginning of creation, it is heard that you originated from the divinity. You
are thus the first among subjects and the first among my sons. Therefore, to
multiply subjects, Bhava originated from your forehead. Since he originated
in that way, you became my guru and my father-in-law. My father, the Indra
among mountains, became your son. O grandfather of the worlds! You thus
became my grandfather. You are the one who arranges the progress of the
worlds. How can I tell you the conversation between me and my husband in
the inner quarters? What is the need to speak a lot? There is a dark
complexion in my body. I wish to use appropriate means to get rid of it and
become Gouri.” Brahma said, “O Devi! For this reason, what was the need
to perform these fierce austerities? Your own will is sufficient for that. Why
engage in pastimes in this way? O mother of the universe! Your pastimes
are for the welfare of the worlds. Hence, desirable fruits may be
accomplished as a result of this. I have bestowed boons on two daityas
named Shumbha and Nishumbha. They are insolent and are impeding
devas. Their destruction can only come about through you. Enough. There
should not be any delay about this. Remain steady for a while. A Shakti will
be released now, and their death will come about through her.” Requested
by Brahma in this way, Devi, the daughter of the supreme mountain,
quickly cast aside her outer skin and became Gouri.’”’
‘“‘The one she created from her own skin got the name of Koushiki.1864
Since she had the complexion of a dark cloud, the maiden is also known as
Kali. She has Maya in her. She is Shakti. She is Vishnu’s Yoganidra. Her
eight mighty arms hold weapons like a conch shell, a chakra and a trident.
She is amiable, terrible and mixed. She has three eyes, with the moon on
her crest. She has not been touched by any man. She is unassailable and
extremely beautiful. Devi gave Brahma this eternal Shakti, so that the two
daityas, Shumbha and Nishumbha, who were like lions, could be slain.
Brahma was delighted with this supreme Shakti. When a powerful lion
arrived, he gave it to her as her mount. He arranged for her residence on
Vindhya and instructed that she should be worshipped with asava, flesh,
fish and apupas. In this way, Brahma, the creator of the universe, honoured
Shakti. In the due order, she prostrated herself before her mother, Gouri,
and Brahma. She was surrounded by many Shaktis who were her equals and
were born from her. She left for Vindhya, preparing herself to kill the two
Indras among daityas. In a battle there, she killed the two bulls among
daityas. Their minds were mangled by Kama’s arrows, and she mangled
their bodies with her arrows. Since this has been narrated elsewhere, there
is no need to describe it in detail. Instead, I will get ready to describe other
subjects that should be thought about.’”’
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Chapter 413-8.1(26) (Devi becomes Gouri
continued)
‘“Vayu said, ‘Gouri generated Koushiki and handed her over to Brahma.
She then asked for a good turn in return. Devi said, “Have you seen the
tiger that has sought refuge with me? It has protected the forest where I
performed austerities from wicked beings. Its mind is immersed in me and
with unwavering intelligence, it has worshipped me. There is no doubt that
its protection will bring me great delight. It will be granted a position in my
inner quarters. Out of affection towards me, Shankara will make it a
ganeshvara. When I return to my friends, I will place it ahead of me. Please
grant it the status of being a Prajapati.” Addressed by Devi in these
charming words, Brahma smiled. He described its former fierce and wicked
conduct. Brahma said, “O Devi!” Pashus and mrigas are cruel.1865 Why
should your auspicious favours turn to them? Does one sprinkle amrita
directly in front of a venomous serpent? All tigers are seen to be wicked.
They roam around in the night. This one has devoured cattle, brahmanas
and stores of austerities. It satisfies itself, as it wills. It roams around,
assuming any form it wills. It should certainly enjoy the fruits of its wicked
karma. Therefore, why should you show your affection towards such an
evil-souled creature? Why should Devi act in this way towards a creature
whose mind is naturally polluted?” Devi replied, “Everything that you have
said is true and it is indeed that way. Nevertheless, it has sought refuge with
me, and I cannot abandon one who has sought refuge with me.” Brahma
said, “I spoke about its earlier conduct without knowing about its devotion.
If there is devotion, what can sins do? For your devotee, they are destroyed.
If a person does not possess jnana about you, what will his good deeds
achieve? You are without birth. You are wisdom. You are ancient. You are
Parameshvari. Everything depends on you—bondage, emancipation and
existence. You are the supreme Shakti. Without you, what success can
karma achieve? You are the many kinds of Shakti. Without you, what agent
is capable of undertaking any kind of karma? What will he do? Vishnu, I
and other devas, danavas and rakshasas have obtained prosperity. Other
than your will, what else is the cause? Indeed, there have been innumerable
Brahmas, Haris and Bhavas in the past. There are innumerable who will
come in the future. All those follow your commands. O Deveshi! Without
worshipping you, no one, not even the best among gods, are capable of
achieving the four purusharthas.1866 You are the one who instantly
determines everything, the state of being Brahma or the state of being
immobile. You are also the one who establishes good deeds and bad deeds.
Shiva, the paramatman, the lord of the entire universe, is your husband. You
are his eternal and primordial Shakti, without a beginning, without a middle
and without an end. For the progress of the worlds, you assume different
forms. In many different ways, you engage in your pastimes. Who knows
the truth about you? This tiger, evil in conduct, has obtained your favours.
Let it obtain supreme success. Who can obstruct it?” In this way, Brahma
reminded her about her supreme sentiments and true nature. Requested by
him, Gouri stopped her austerities.’”’
‘“‘Obtaining Devi’s permission, Brahma vanished from the spot. Devi went
and visited her mother, Mena and Himalaya. She prostrated herself and
comforted her parents, who had suffered on account of separation from her,
in many kinds of ways. When Devi engaged in austerities, there were many
large trees in the forest where she performed austerities. They shed wet
flowers, grieving severely at the separation from her. The birds perched on
the branches cried out in sorrow. They were anxious and dejected and
lamented in many kinds of ways. She conversed with these friends. She left,
eager to see her husband. She placed the tiger in front, lovingly treating it
like her own son. The radiance from her body illuminated the ten directions.
Gouri went to Mandara, where her husband, Maheshvara, was. He is the
creator, preserver and destroyer of the entire universe.’”’
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Chapter 414-8.1(27) (Gouri’s Return)
‘“The rishis asked, ‘Devi, daughter of the supreme mountain, obtained a
divine and fair complexion. When she entered the house, in what state did
she see her husband? When she was about to enter, what did the ganeshas,
who were stationed at the gates of the house, do? On seeing her, what did
the divinity do?’”’
‘“Vayu replied, ‘I am incapable of easily describing such a supreme
sentiment. Those who are overwhelmed by such sentiments know the
sentiments of being filled with love. The deities who were at the gate
received Devi eagerly and respectfully. She was filled with sentiments of
love for Bhava, who was inside her. She entered hesitatingly. When they
saw her, the Indras among ganas worshipped her with words of welcome.
She prostrated herself before Tryambaka. As soon as she prostrated herself
and stood up, Parameshvara took her by the arms and embraced her. He was
filled with great joy. Though he tried to make her sit on his lap, she sat on
the couch instead. He smiled and forcibly took Devi from the couch and
placed her on his lap. He smiled and with dilated eyes, seemed to drink in
her face. Isha started the conversation by speaking first. The lord of devas
said, “O one beautiful in all your limbs! Has the state passed, whereby there
were no means to assuage your rage? It is not possible that my mind was
affected by your dark complexion. Unlike ordinary beings, if there is any
reason for displeasure between the two of us, mobile and immobile entities
will cease to exist. I am stationed on Agni’s head. You are stationed on
Soma’s head. As Agnishoma,1867 our atmans preside over the entire
universe. We roam around for the welfare of the universe and voluntarily
assume bodies. If we are separated, the universe will have no support. In
this connection, there is another reason, determined by the utterances in the
sacred texts. The universe, with its mobile and immobile entities, is based
on words and their meanings. You are the amrita of words. I am myself the
amrita of supreme meanings of words. How can the two kinds of amrita be
delinked from each other? You are the learning that establishes conviction.
Based on the conviction, I am the object that is to be known. How can there
be separation between the two of us, the learning and the object of learning?
I do not create and withdraw this universe on the basis of karma alone. All
this happens because of a command, and you are that superior command. If
the command does not exist, how can I have powers? How can I possess
signs of being self-ruling? Separated from the command, what kind of
powers will I possess? We can never be separated from each other. To
accomplish the task of devas, I engaged in this pastime. Since there is
nothing that is unknown to you, why did you become angry? You pretended
to be angry with me for the sake of protecting the three worlds. You cannot
accept anything that causes hardship to beings.” Ishvara Parameshvara
himself addressed her in these charming words. She is the natural birthplace
of all sentiments of shringara.1868 When her husband spoke these
charming words, she smiled and thought that no reply was necessary.
Because of her bashfulness, she did not say anything. Instead, she told him
about Koushiki’s account.’”’
‘“‘She described her, and he heard Devi’s description. Devi asked, “O
divinity! Did you not see that I created Koushiki? There has been no such
maiden in the world, nor will there ever be. Brahma will tell you about her
valour and strength, her residence on Vindhya and her victory. In a battle,
she will kill Shumbha and Nishumbha. She always bestows direct fruits on
people who worship her. She is an eternal source of protection for the
worlds.” Having said this, Devi commanded her friends to bring the tiger
and place it in front of them. Looking at it, Devi spoke to the divinity again
and entreated him. “Behold this tiger. I do not have any other worshipper
who is an equal. In the forest where I undertook the austerities, it protected
me from large numbers of the wicked. It is extremely devoted to me and
can be trusted as my protector. It has abandoned its own habitat and has
come to me, seeking my favours. If you are pleased with it and if you have
great love for me, please engage it as a guard at the gate to the inner
quarters, under the supervision of Nandi himself. O Ishvara! Let it remain
there, along with all the other guards.” He heard Devi’s auspicious words,
which were full of sweet sentiments of love. Deva looked at the tiger and
said, “I am pleased with you.” The tiger was instantly seen to turn radiant,
with a golden cane, a jacket studded with colourful gems and an excellent
dagger. It became a ganesha and assumed the garb of a guard. Since it
pleased Nandi and Mahadeva in the form of Soma, the instruction was
issued that it should be known as Somanandi. In this way, Deva, who wears
the crescent moon as an ornament, did what brought pleasure to Devi. It
Chapter 415-8.1(28) (Nature of Bhasma)
‘“The rishis asked, ‘When pacifying Devi, what did Deva say? What does it
mean to say that the universe has Agnishoma as its atman? He also spoke
about a command being the essence. He said that she is the command
behind his powers. We wish to hear about this accurately, in the proper
order.’”’
‘“Vayu replied, ‘Rudra’s body is terrible and is full of energy.1869 This is
known as Agni. Shakti is Soma and is full of amrita. Shakti’s body is the
one that brings calmness. Amrita is Pratishtha.1870 Tejas1871 is itself
Vidya and Kala. Rasa1872 and Tejas exist in all subtle elements. Tejas
functions in two kinds of ways, as Surya and as Anala. In that way, Rasa
has two kinds of conduct, in Soma and in water. Tejas exists in lightning
and similar things. Rasa exists in things that are sweet. Depending on
differences in Tejas and Rasa, all mobile and immobile entities are
sustained. Amrita issues from Agni and amrita heightens Agni. Therefore,
the valour of Agnishoma is beneficial for the universe. Rich crops develop
for the sake of oblations. It is rain that enables the growth of crops.
Therefore, oblations result from rain and Agnishoma holds up the universe.
Agni blazes upwards, until it reaches the supreme amrita of Soma. The
amrita of Soma flows downwards, until it reaches the base of Agni. That is
the reason Kalagni1873 is below and Shakti is above. The upward flow
continues until everything is burnt down. The downward flow continues
until everything is flooded. Shakti provides the foundation and holds up
Kalagni, as it moves upwards. In that way, a downward flow from Soma is
supported by Shiva’s Shakti at the base. Shiva is above and Shakti is below.
When Shakti is above, Shiva is placed below Shakti. Therefore, there is
nothing that is not pervaded by Shiva and Shakti. Sometimes, Agni burns
up the universe and reduces it to bhasma. It is spoken of as Agni’s energy,
since bhasma is nothing but the energy. Knowing this nature of bhasma, if a
person uses the mantra “Agni is this bhasma” and bathes himself with
bhasma, he is freed from bonds. Agni’s energy is bhasma. When it is
flooded with Soma, and the two are not united, this is thought of as
Prakriti’s right. When the bhasma is united and flooded in every direction,
Shakti showers down amrita and no longer exercise the right. Therefore,
this flooding with amrita is always responsible for conquering death. If one
comes into contact with Shiva and Shakti’s amrita, how can one possibly
die? If one knows the secret nature of burning and flooding, as has been
stated, he gives up the state of Agnishoma and is never born again. If a
person burns his body with Shiva’s Agni and floods himself with amrita
from Shakti-Soma, he is fit for attaining immortality. A person must nurture
in his heart the meaning of what Deva has said. “Everything that moves in
the universe has Agnishoma in its atman.”’”’
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Chapter 416-8.1(29) (Vagartha)
‘“Vayu said, ‘I will tell you how the universe is created through
vagartha.1874 This can be known through six paths. I will narrate it to you
briefly and accurately, but not in detail. There is nothing that is not the
meaning of a word. There is no word that does not have meaning.
Therefore, at the right time, all words have meaning and indicate
something. The two different conceptions, a word and its meaning, are the
consequences of Prakriti. Therefore, these are spoken of as Prakriti’s forms,
with Shiva and Shivaa constituting the supreme atmans. The learned say
that the form of the word has three kinds of expressions—the gross, the
subtle and the one that is beyond these two. It is the gross that can be heard
with the ears. It is said that the subtle one is in the form of thought and the
one that is beyond is without thoughts. The Shakti that is based on Shiva’s
tattva is known as Para Shakti. This obtains strength through union with
Jnana Shakti and Iccha Shakti. The aggregation of all the Shaktis is known
as Shakti tattva. All tasks are performed when the Shaktis reach muladhara.
There is a pure and supreme path, through the maya of kundalini. Its nature
is said to blossom along six different paths. Of these, three paths concern
words and three paths relate to the meanings of words. For men, the right to
be dissolved and the right to enjoy depends on the divisions of all the
tattvas and the nature of the person’s own purification. Accordingly, the
different components of the tattvas pervade. In the beginning, the supreme
Prakriti goes through five transformations. These parts have adequately
been determined as nivritti and the others.1875 The paths based on words
are those based on mantras, those based on padas and those based on
varnas.1876 In due order, the paths based on meanings are based on the
worlds, the tattvas and the kalas. In this connection, they are also said to
pervade each other and are also pervaded by each other. All the mantras are
pervaded by padas, and sentences are made out of padas. A learned person
knows that a group of varnas makes up a pada. Varnas are pervaded by the
worlds because those are the places where they can be obtained. The worlds
are flooded by tattvas. In the due order, they originate inside and outside.
They are pervaded in many ways by the tattvas, which are origins and
instruments. Some of the tattvas originate from within the worlds. Others
exist in the Puranas. There are others that are known through agama texts
devoted to Shiva. There are some tattvas that have been made famous by
samkhya and yoga. There are many others that have been made famous by
sacred texts on Shiva. In the due order, the tattvas are pervaded by the kalas.
In the beginning, the supreme Prakriti had five transformations. These five
parts, nivritti and the others, pervaded each other. The supreme and
undivided Prakriti pervades the six paths. In that way, supreme Prakriti is
pervaded by Shiva’s tattva. Starting with Shakti and ending with the earth,
everything originates from Shiva’s tattva. Everything is pervaded by this
alone, just as a pot is pervaded by clay. Shiva’s supreme destination can be
reached through those six paths. When the five tattvas are purified, the
Shakti who is not pervasive, becomes pervasive. The position of the cosmic
egg, up to Rudra, is purified by nivritti. Above that, up to the imperceptible
region of the unmanifest, is purified by pratishtha. Above that, the middle,
up to Vishveshvara, is purified by vidya. Above that, the purification is
done by shanti. At the end of the path, the purification is done by
shantyatita. This is known as supreme space, because of its union with
supreme Prakriti. These are the five tattvas that pervade the entire universe.
But all this only deserves to be seen by sadhakas. If a person desires to
purify himself without knowing about the pervasiveness of these paths, he
is a person who is deceiving himself. He will not obtain the fruits of
purification. His efforts will be in vain, and he will go to hell. Other than
through yoga and obtaining the favours of Shakti, it is not possible to know
the nature of their tattvas, their pervasiveness and their increase. In the form
of consciousness, Shakti represents Shiva’s supreme command. She is
Parameshvari. While Shiva presides over everything, she assumes the form
of the cause. There is no maya in her atman. Nor should one think that she
has any transformation. She has no bondage or emancipation. She is the one
who arranges for bondage and emancipation. She is the culminating point
of all Shiva’s powers, and she does not act in a contrary way. She follows
the same dharma that he does. In particular, their inclinations are identical.
He is like a householder, and she is always like the mistress of the
household. Tasks are their offspring, and the universe originates from
supreme Prakriti. He is the doer, and she is the cause. It is Shiva alone who
divides himself into two and exists, established as a difference between the
two. Some say that the difference between the two is based on masculine
and feminine. There are others who say that Shiva and Para Shakti cannot
be separated, like the sun and its radiance. But in the form of consciousness,
she has a distinct existence. Thus, Shiva is the supreme cause and
Parameshvari represents his command. Urged by Shiva, the one known as
primordial Prakriti assumes three forms of Prakriti—Mahamaya, Maya and
Triguna. These three tasks lead to the six paths, known as vagartha. The
entire universe consists of these six. Everything that the sacred texts speak
about is a mere elaboration of this.’”’
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Chapter 417-8.1(30) (Questions about Shiva’s
tattva)
‘“The rishis said, ‘In homes and in forests, devas accept different kinds of
conduct. These are impossible to understand and confuse our minds. No
taints can be seen in connection with the tattvas of Shiva and Shivaa.
However, one can perceive ordinary sentiments in their conduct. For the
purposes of creation, preservation and destruction of the worlds, Brahma
and the others are restrained by Shiva and obtain his favours. They are
subject to his control. However, Shiva is not subject to anyone’s restraint or
favours. This has certainly been determined about his powers. Since his
powers are like this, he displays signs of being self-ruling. He is naturally
successful, whether he has a form, or whether he does not have a form.
However, an embodied entity does not gel with the idea of being self-ruling.
There is a fundamental reason for this. A form must be the outcome of
some act. But his success does not depend on any cause. Everywhere, he
possesses supreme sentiments. However, other than supreme sentiments are
also mentioned. How can superior and inferior sentiments co-exist
together? His own nature is nishkala.1877 He is the supreme paramatman.
How can be become sakala? This is contrary to his own nature. He is self-
ruling. Therefore, if it is possible that this contrariness in his own nature is
because of his own will. In that event, why does Ishana not bring about
changes in the temporary and the permanent? The embodied form is sakala.
Is Shiva’s other form nishkala? It is casually said that Shiva presides over
everything. If it is said that the embodied form of his atman is Shiva’s form,
then the image clearly depends on the embodied form. It is certain that it
becomes dependent. How can one accept that an embodied form is
independent? If he accepts an image, it is clear that the embodied form is
with a desire to accomplish some fruits. Voluntarily assuming a body does
not fit in with his being independent. This is exactly what men do when
they follow their wishes and engage in acts. Starting with Brahma and
ending with pishachas, others also possess the powers to voluntarily assume
bodies and discard them. Does this mean that they have transcended the
rules of karma? It is known that creating a body at will is like the work of
magicians. It is not beyond those who possess extraordinary qualities, like
anima and the others. When Vishnu and maharshi Dadhicha fought,1878
they could themselves assume forms as the universe and each other’s forms.
Shiva is the paramatman and he is superior to everyone else. But when he
assumes a body, his dharma seems to us to be the same as that of others.
Shiva is spoken of as the supreme cause, who shows his favours to
everyone. If he chastises devas, how can he show his favours to everyone?
He severed the heads of many devas, including Brahma’s fifth head. At the
time he did this, he criticized Shiva and asked, “O son! Why are you acting
in this rash way?” When Vishnu was Nrisimha, he assumed the form of a
sharabha and attacked him powerfully. He pressed down with his feet and
used his sharp talons to tear out his heart. On the occasion of Daksha’s
sacrifice, the brave Virabhadra did not stop from punishing devas, or wives
of devas. In an instant, the divinity used the fire that arose from his eyes to
burn down Tripura, treating it like kindling, along with daityas, their wives
and children. Kama, Rati’s husband, is the cause of bringing pleasure to
subjects. However, while devas shrieked, he used the fire from his eyes to
treat him like an oblation. There were some cows that travelled through the
sky and oozed out milk over his head. The divinity glanced at them angrily
and reduced them to ashes in an instant. Jalandhara asura bound Vishnu and
Ananta and flung them one hundred yojanas away. After making a chakra
out of water with his foot, he crushed him. After this, he threw him in the
water and killed him with the trident. As a result of his austerities, Hari
obtained the chakra and became perpetually valiant. There was a lineage of
enemies of gods, with cruelty in their minds. They desired to kill him.
However, he used fire to bring them down and used his trident to pierce
Andhaka in the chest. He created a dark woman from his throat and brought
down Daraka.1879 He gave birth to Koushiki from the imperceptible sheath
in Gouri’s skin. That is how Shumbha and Nishumbha came by their death
in the battle. This great account is read about in Skanda Purana, which is
based on Skanda. The Indra among daityas, named Taraka, hated Indra. For
his death, Brahma went to the divinity’s inner quarters in Mandara and
requested him. He engaged in pleasures with Devi for a very long time.
Since this was excessive, the earth seemed to be conveyed to Rasatala. His
own seed was impossible to tolerate. Deceiving Devi, like an oblation, he
discharged this, as pure as amrita, into the fire. Vahni flung his portion into
Ganga and other places. In the form of the Krittikas, Svaha was amusing
herself with her husband. She gradually collected these drop by drop and
placed them in a clump of reeds on Meru. Consequently, the mountain
turned golden. In the course of time, it blazed, and its radiance illuminated
the ten directions. The mountain caused delight and Meru became golden
all over. After a long period of time, a son was born from that energy. He
was delicate in all his limbs and was held up as an example for boys. His
form was enchanting and resembled Shiva’s own form. On seeing him,
devas, asuras and the worlds were surprised and bemused. Eager to see his
son, the divinity himself arrived. Along with Devi, he looked at Kumara’s
smiling face. Like a father and a mother, their minds were overwhelmed
with affection. Devas and ascetics are supposed to be devoid of attachment.
He made Kumara dance on his own chest. He enjoyed this amusement and
he and Amba congratulated each other. He commanded Devi to feed him
milk, which was like amrita, from her breasts. He instructed him, “Your
avatara is for the welfare of the universe.” Deva and Devi were still not
satisfied. Shakra was scared of Tarakasura. He joined him and had his
abhisheka performed as the commander of the residents of heaven. The
divinity who was the enemy of Tripura entrusted his son’s cars to Indra and
the others and himself vanished from the spot. They protected Skanda. Like
the fire of destruction in a battle, he used his spear to shatter Mount
Krouncha. He severed Taraka’s head and removed Shakra’s fear. Hari,
Vidhatri and other foremost gods specially praised him. In that way,
Ravana, lord of the rakshasas, was insolent about his strength. He used his
long arms to raise up Mount Kailasa. The lord of devas, the wielder of the
trident, could not tolerate this offence. He pressed down with his big toe
and, trembling, Ravana was submerged into the earth. There was a
brahmana boy whose lifespan was over. When he sought refuge with him,
the divinity arrived quickly and kicked the Destroyer with his foot. Not
knowing that it was his mount, the vadava fire swallowed the Indra among
bulls. Because of this disrespect, the world was flooded with water. There
are many other happy and beautiful accounts that are not known to people
in the world. He has made the world move more than once, dancing to his
will. Shiva is always tranquil and shows his favours to everyone. He fulfils
everyone. If he is capable, why does he not emancipate everyone? That
karma has interminably existed, without a beginning, cannot be a
constraint.1880 Because it is indeed the case that all karma is brought about
by Ishvara. What is the reason to speak a lot? There are many arguments
Chapter 418-8.1(31) (Instructions about Jnana)
‘“Vayu said, ‘O brahmanas! You have expressed your doubts and have
stated reasons for them. If people with virtuous intelligence wish to know,
questions do not make such virtuous people non-believers.1881 To counter
the confusion of the virtuous, I will cite proofs. Without the favours of the
lord, nothing can be done about those who are not virtuous. Without Shiva’s
complete favours, it has been determined that nothing good can be
achieved. To obtain his favours, a good nature is sufficient. In the absence
of good nature, what can be received? The universe consists of Pashu and
Pasha and all these require the supreme one’s favours. He is Pashupati
because he shows these favours. The word “Pati” signifies that he shows
favours to everyone. If Shiva adopts a means to achieve these, how does
that make him dependent? No favour can be independent of the recipient.
Therefore, the word “self-ruling” should not be taken to mean that it has
signs of being impartial. A person who receives favours is dependent on
another. Without those favours, objects of pleasure and emancipation cannot
happen. Embodied atmans receive Shiva’s favours when their ajnana1882
goes away. When Shambhu presides, there is not the least bit of ajnana.
When Shiva assumes a form, Shiva’s image is worshipped. But that sakala
form is only a means to realize his nishkala form. The nishkala form of
Shiva is not the supreme cause. In fact, who has realized or felt his sakala
form? He can only be reached through proofs that are indicative of his
nature. Therefore, a person with intelligence should not ignore these forms
and their signs. Shiva’s atman has no form, and that atman needs no support
or image. He does have forms and those images are expressions of his
atman. Their signs are indicative of the other one. Until fire is created on
top of some wood, it is not noticed. Shiva’s position astride an image is just
like that. When a person is asked to fetch fire, he brings a blazing piece of
wood, not the fire itself. That is the way Shiva is worshipped in an image.
That is why, for worship and other things, an image is thought of. Anything
done for the image is like doing it for Shiva himself. In particular, we take
lingams and other things to be expressions of Shiva’s atman and worship
them. Parameshthi shows favours to atmans in embodied beings. Like that,
in the form of the image, Shiva shows favours to us, Pashus. It is to show
favours to the worlds that Shiva presides over Parameshthi, Sadashiva and
all the other embodied entities. Especially for ensuring objects of pleasure
and emancipation, though an image does not represent Shiva’s true tattva, it
is accepted as his tattva. It is held that a jivatman must enjoy the
consequences of karma, in the form of happiness and unhappiness. Since
there is no karma in Shiva, what does this enjoyment amount to? Shiva
shows favours to everyone. He does not restrain anyone. When faults lead
to restraints, those cannot be ascribed to Shiva. Instances are cited of his
chastising Brahma and others. For the welfare of the worlds, he did this in
his form of Shrikantha.1883 There is no doubt that Shrikantha presides over
the universe. In his pastimes, Shiva presides over the image that is known
as Shrikantha. As has been mentioned, devas and others were chastised, but
because they possessed taints. When these subjects got rid of their sins, they
were freed from their anxieties. When chastisement is of this form, the
learned do not censure it. A king who chastises those who deserve to be
punished, is praised. If he does not ensure success in tasks for all those who
are in this universe, how can he be Ishvara? He can only be Ishvara if he is
the lord of the entire universe. Isha’s will determine the rules and Vidhatri is
the one who carries out these commands. The instructions are in the form of
what should be done and what should not be done. The signs of a person
with virtuous sentiments are that he follows these rules. When the contrary
is noticed, the person is said to be wicked. The virtuous must be protected
and the wicked must be restrained. For those who act in a contrary way, the
rod is the only means of pacifying them. Ruling through a rod is a sign of
ensuring welfare. If the opposite occurs, that is not spoken of as being
beneficial. Ishvara’s sign is that he should always abide by what is
beneficial. How can the virtuous condemn him if he chastises the wicked?
When people use such reasons to condemn him, they are irrational. The
inappropriate is only that which agitates the worlds. Every attempt to
chastise people is not tinged with hatred. When a father chastises his son, so
as to instruct him, that is not driven by hatred. Anyone who follows the path
of chastisement will indulge in some cruelty and sometimes, that
chastisement will involve his not being neutral. Otherwise, this will involve
his not punishing those who are sinners. Such kind of a neutral attitude will
harm others. It is said that anyone who causes misery is violent and cruel.
Some insist that this1884 must be a rule, others do not. If a physician
operates on a patient, this is not spoken of as being violent. The word
cruelty is not used because the intention is not cruel. Lack of cruelty and
lack of violence towards those who are adversaries is not a desirable
quality. Acting in this way towards a cruel person is misguided. Disguised
as kindness, this is actually cruelty. If a person is capable, but nevertheless
ignores the sins of adversaries and protects them, he is indifferent towards
those who are virtuous. Those who should be protected, immediately face a
catastrophe. Does one seek to protect a snake when one is inside a snake’s
mouth? When a person sees a sin being committed, but ignores it, he is
actually being cruel. Therefore, it is not agreed that kindliness is always a
desirable quality. What is always praised is that one should do what is
appropriate.’”’
‘“‘In truth, there do exist taints, like attachment and others, in anyone with
a form. But those always belong to the images and not to Shiva. When
copper is placed inside a fire, it turns dark. But because of association with
fire, this is not regarded as a taint in the fire. When an impure object is
placed inside a fire, the fire does not become impure. Indeed, when some
impure objects come in contact with a fire, they become pure. In this way,
Shiva does not become impure because he is in contact with atmans that
need to be purified. Atmans which can be purified are purified when they
come in contact with Shiva. When iron is placed inside fire, it is the fire that
burns, not the iron. The prosperity and lordship of atmans in images belong
to Ishvara, not to those images. It is the fire that blazes upwards, not the
wood. The state of becoming coal belongs to wood, not to the fire. In that
way, in this world, Shiva is worshipped in the form of images made out of
wood, stone or clay. But these do not truly represent Shiva’s nature.
Friendliness and other qualities are minor and have their own different
kinds of conduct. For those who possess such qualities, the qualities can
lead to good, but also to evil. For instance, as a result of these qualities, one
may show favours to those who do not possess qualities. The qualities in
Shiva’s conduct are neither good, nor bad. The quality of showing favours
is not regarded by the learned as a minor quality. As a result of Shiva’s
command, one can be liberated from samsara. Is that not beneficial? When
his command leads to something beneficial, that benefit is an act of
showing favours. A person who shows favours to everyone must engage
everyone in what is beneficial. The meaning of the word benevolent is said
to be the same as that of showing favours. In the form of ensuring what is
beneficial, Shiva shows benevolence to everyone. He is always engaged in
what is beneficial, for those who are sentient and for those who are
insentient. However, as a result of constraints set by their own natures, they
do not always obtain this benefit. The sun spreads its rays equally over all
lotuses, so that they can blossom. But constrained by their own innate
natures, all of them do not blossom equally. Nature leads to destiny. Destiny
is the cause. No matter how much of an effort one makes, innate nature
cannot be destroyed. When placed inside a fire, gold melts, but not coal. In
that way, Shiva frees those whose impurities have ripened, not others. Thus,
what should happen is not determined by the entity alone. However, the real
doer is not subject to any such conceptions. In that sense, he is self-ruling.
Shiva’s own nature is always sparkling, and he shows favours to everyone.
But anything known as a jivatman is tainted because of its own nature.
Otherwise, why do they roam around in samsara and do not merge into
Shiva? Bound by karma and maya, why do even learned people roam
around in samsara? The causes for these attachments are not vested with
Shiva. The impurities arise from their own selves and not from anywhere
else. Had the cause been external, why should there be differences in
destinies? The reason is differences in individual natures. The origin of the
jivatman is the same. But while some are free, others are bound. Among
those who are bound, some dissolve, while others are entitled to enjoyment.
There are differences in jnana and prosperity. Some merge into the
embodied form of his atman, while others can perceive him and approach
him.’”’
‘“‘Among those who merge into the embodied form of his atman, some
become Shivas and are stationed at the top of the different paths.
Maheshvaras are stationed in the middle and Rudras are stationed towards
the bottom. The supreme cause leads to three kinds of maya manifesting.
Some atmans are stationed below maya, other atmans are in the middle of
maya. But there are atmans who are above maya. Brahma, Vishnu and
Maheshvara are examples. There are some Vasus who also seek refuge with
the paramatman. Some are in the region of the antaratman, some are in the
region of the atman. There are some Shivas who are in the shantyatita
region. There are some Maheshvaras who are in the shanti region. The
Rudras are in the vidya region and the Vishnus are in the pratishtha region.
Like that, atmans who are Brahmas, or are born from Brahma’s limbs, are
in the nivritti region. There are eight primary categories of devas. Humans
are in the middle. There are five kinds of species, birds and others, which
are inferior.1885 There are fourteen different kinds of species. The state of
being superior or inferior is known as the impurity of being associated with
samsara. In its absence, when earlier deeds have ripened, one is
emancipated. The extent to which impurities have ripened is the cause for
samsara. When undigested, men progressively go downwards. When
digested, men progressively proceed upwards. The atmans of Pashus have
three degrees of impurities—one, two or three.1886 Those with one
impurity go upwards, those with two impurities are held to be medium.
Those with three impurities are known as inferior. This is the progressive
order in which they are stationed. Those with three impurities are presided
over by those with two impurities, those with two impurities are presided
over by those with one and so on. Differences in the universe have been
devised in this way. Shiva presides over everyone, with one impurity, two
impurities and three impurities. Though Shiva is not associated with
impurities, he does preside over them. Similarly, there are those who are not
Rudras, but Rudra presides over them. There is a great expanse, ending with
the cosmic egg. Shatarudra presides over that. In due order, space, ending
with Maya, is presided over in every direction by lords among immortals,
who are no longer than a thumb. Heaven, ending with Mahamaya, is
presided over by the lords of the worlds. They are stationed within those
paths, but don’t necessarily resort to them. Thus, there are those who
occupy positions in heaven, the sky and earth. They are lauded as devas and
follow the vows practices by devas. In this way, the three kinds of impurity
ripen in their different ways. For men, this provides the foundation for
samsara, which is like a disease. The medication for this disease is supreme
jnana. Shambhu is known as the physician and Shiva is the supreme
cause.’”’
‘“‘Shiva is capable of freeing Pashus from misery. Why does he subject
them to unhappiness? There is no need to think about this. It is certain that
everything in samsara involves misery. How can unhappiness be changed to
happiness? The answer depends on innate nature and nothing else. When a
diseased person becomes well, the cause is the physician, not the medicine.
When a person is afflicted by disease, it is the physician who decides what
medicine should be applied and makes him happy. In that way, Pashus are
miserable because of their own natures and the impurities in their own
natures. Shiva frees them from misery by instructing them about the right
medication. The physician is not responsible for the disease. Shiva is
merely the cause behind samsara. As a result of differences, one should
think of blaming him. If misery comes about because of one’s innate nature,
how can one speak of Shiva as the cause? Men possess impurities because
of their natures and therefore have to suffer in samsara. The reason for
being in samsara is impurities, maya and lack of consciousness. Shiva has
not brought this about himself. But his presence is the cause. In proximity
with a magnet that attracts iron, iron filings start to move. In that way,
Shiva’s presence causes the movement. One is incapable of doing about
this, without proximity to the cause behind existence. Shiva presides over
the universe, but he is always unknown. There is nothing in the world that
functions without Shiva. He induces everything here. But he is himself not
deluded. Shakti is the command of his atman. She faces every direction in
the universe and controls. She eternally covers everything. But he is not
tainted by this. It has been this way since the beginning. Ishvara is the lord
over everything. Though it results from Ishana’s command, he is not
tainted. Anyone who thinks otherwise is deluded and evil-minded and will
perish because of Shakti’s powers. Nevertheless, he is not tainted.’”’
‘Suta said, “At this time, an invisible voice was heard from the sky, and it
was clear in articulation. ‘Truth is amrita, which comes from Soma.’
Hearing this, all the sages were amazed and delighted. All their doubts were
dispelled. They prostrated themselves before the lord Pavana. Pavana had
dispelled all the doubts of the sages. Nevertheless, he was of the view that
their jnana was still not firmly established. Hence, he spoke. Vayu said,
‘There are said to be two kinds of jnana—direct and indirect. It is said that
direct knowledge is permanent and indirect knowledge is fickle. Anything
that comes about through reasoning and instructions is indirect knowledge.
Direct knowledge results from following practices. It is certain that
emancipation cannot come about through indirect knowledge. Therefore,
controlling your senses, you should single-mindedly devote yourselves to
pursuing the best practices.’”’
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Chapter 419-8.1(32) (Best Practices)
‘“The rishis asked, ‘What are these best practices, whereby one attains
emancipation through direct knowledge? O wind god! You should now tell
us about those and the means.’”’
‘“Vayu replied, ‘Devotion to Shiva is supreme dharma and the expression
“best practices” is used for this. This is how one directly realizes Shiva, the
one who bestows emancipation. One should know that there are five parts
to this. In the due order, these five activities are rites, austerities, japa,
dhyana and jnana. It is held that these successively lead to siddhi and
represent supreme dharma. One obtains both direct and indirect jnana and
that grants emancipation. Both supreme dharma and subsidiary dharma are
mentioned in the shruti texts. For meanings of the word dharma, the shruti
texts are the ultimate authority for us. The supreme dharma, up to yoga, is
mentioned in the Vedanta section of the shruti texts.1887 Similarly, the
subsidiary dharma is spoken about in the rituals section of the shruti texts. It
is held that those whose atmans are not like those of Pashus are entitled to
practice supreme dharma. But everyone has the right to follow subsidiary
dharma. This supreme dharma and the means for accomplishing this
supreme dharma are mentioned with elaboration in the dharmashastra texts
and in the Vedangas. Devotion to Shiva is supreme dharma and the
expression “best practices” is used for this. The nature of this has been
described and elaborated upon in the Itihasa and Purana texts. There are
extensive details in the Shiva agama texts and their ancillary texts.
Entitlements and rites for cleansing have also been described. Shiva agama
texts are of two types—shrouta and ashrouta but consecrated. Shrouta texts
describe the essence of shruti texts. It is held that the ashrouta texts are
independent of the shruti texts. Formerly, there were ten such independent
texts. But eighteen more were added later. These are known as Kamika and
the others.1888 Since they have been established, they are also known as
Siddhanta. Texts that describe the essence of the shruti texts collectively
amount to one hundred crore shlokas. They describe the supreme Pashupata
vrata and jnana. In every cycle of yugas, Shiva assumes an avatara, here
and there. He assumes the form of a Yogacharya and instructs and
propagates these teachings. There were four supreme rishis who condensed
these principles and propagated them—Ruru, Dadhicha, Agastya and the
immensely illustrious Upamanyu. They were the ones who propagated the
Samhitas known as the Pashupata Samhitas. Hundreds and thousands of
their descendants have followed these and become gurus. The practice of
the supreme dharma they spoke about is of four types.1889 Among these,
Pashupata yoga is the firm means of directly realizing Shiva. That is the
reason it is held that “best practices” means Pashupata yoga. The means
used by Brahma to practice this will now be described. It is Shiva who
conceived this yoga, involving his eight names. As a result of this yoga,
wisdom about Shiva is suddenly generated. Following wisdom, steady
jnana is obtained within a short period of time. When Shiva shows a person
his favours, jnana is established in him. As a result of his favours and this
yoga, one directly perceives Shiva. Because of this direct perception of
Shiva, one is delinked from the cause of samsara. Thus, one becomes free
of samsara. A person who is freed in this way becomes like Shiva.’”’
‘“‘This means, used by Brahma, will now be mentioned separately. Shiva,
Maheshvara, Rudra, Vishnu, Pitamaha, Samsaravaidya, Sarvajna and
Paramatman—these are the eight primary names used to indicate Shiva.
There are the first five and there are the others that are beyond
tranquility.1890 Depending on the condition, Sadashiva assumes these five
names. When the condition changes, he ceases to assume that name. There
are terms used to indicate the permanent and terms used to indicate the
impermanent. The terms are circumscribed in this way, and it is possible to
be freed from these terms. Because the terms and names are circumscribed,
the first five names and terms indicate appellations other than the
paramatman. The other three names are derived from differences in the
cause. Thus, Shiva exists by creating three kinds of causes. He is
unblemished and is without a beginning. He is not touched by any prior
sentiments. In that extremely pure form, he is spoken of as Shiva.
Alternatively, Ishvara can possess many kinds of beneficial attributes.
Virtuous ones who know the truth about Shiva then address him as Shiva.
The supreme Prakriti is said to be beyond the twenty-three tattvas. Purusha
is spoken of as the twenty-fifth, beyond Prakriti. Bearing in mind the
speaker and what is spoken, he is spoken of as the sound at the beginning of
the Vedas. He can be known through the Vedas and is established in
Vedanta. Since he enjoys Prakriti, he merges into Prakriti. The one who is
beyond Purusha, who merges into Prakriti, is the supreme Maheshvara. The
inclinations of Purusha and Prakriti are subservient to him. Alternatively,
the imperishable maya possesses the three gunas. It should be known that
maya is Prakriti and the one who wields that maya is Maheshvara.
Maheshvara is infinite and he is the one who frees from that maya. The
word “rud” means misery, or the cause of misery.1891 The lord who
destroys that is spoken of as Rudra. Therefore, he is Shiva, the supreme
cause. There is an entity that pervades Shiva’s tattvas, bodies and pots,
ending with the earth. Established in this form, Shiva is known as Vishnu.
Shiva is the father of the universe and beings. Those are his forms. Since he
has a position of everyone’s father, he is spoken of as Pitamaha. A
physician who knows about treatment counters illnesses, using medication.
Ishvara is the eternal cause behind creation, preservation and dissolution of
the world and always counters the gross. That is the reason those who know
everything about the tattvas speak of him as Samsaravaidya.1892 Even
when they possess senses to accomplish the ten kinds of jnana,1893 living
beings cannot distinguish the gross from the subtle and do not know about
the three periods of time. There are like atoms and surrounded by dirt in the
ocean of maya, do not know. However, Sadashiva knows the state of every
object. Even though he does not possess senses, he is successful in
understanding the meaning of everything, though he makes no effort.
Therefore, he is spoken of as Sarvajna.1894 He is Paramatman because he
possesses all the gunas, is eternal and is in all atmans. There is no atman
who is superior to him. Therefore, Paramatman is Shiva himself.’”’
‘“‘One obtains the eight names through the favours of the preceptor. Shiva’s
first five names sever the knots of the kalas, nivritti and the others. In this
way, depending on one’s qualities, one severs and cleanses. The names are
retained and repeated. When they are severed in this way, puryashtaka1895
rises up through sushumna, up through the heart, the throat, the palate, the
middle of the eyebrows and Brahmrandhra. It will be established in Shiva’s
energy, above the twelve different joints and the moon there.1896 After
this, the face is contracted and dissolves away. The body is repeatedly
sprinkled with a shower of amrita from Shakti. In the form of this amrita,
his own atman descends into his heart. Beyond the twelve joints and the
moon, there is a white lotus. Mahadeva is seated on that and Shankara is
affectionate towards his devotees. The divinity’s sweet and sparkling form
is that of Arddhanarishvara. He resembles pure crystal, pleasant and with a
cool radiance. With a reassured consciousness, the man will perform
dhyana on the divinity in his mind. He will mentally think of flowers and
worship Shiva with his eight names. After worshipping, the man will
perform pranayama again. He will control his mind properly and perform
japa with Sharva’s eight names. He will symbolically offer eight oblations
to the navel.1897 When the oblation is complete, he will prostrate himself.
He will offer eight flowers, prostrate himself and complete the worship. He
will take water in the cup of his hands and offer up his atman. If he does
this, within a short period of time, he will obtain the auspicious Pashupata
jnana. When he conducts himself in this way, he will obtain an excellent
status. There is no doubt that he will obtain the supreme yoga and be
liberated.’”’
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Chapter 420-8.1(33) (Rules of Pashupata Vrata)
‘“The rishis said, ‘O illustrious one! We wish to hear about the supreme
Pashupata vrata, performing which, Brahma and all the others are said to
have become Pashupatas.’”’
‘“Vayu replied, ‘I will tell you about the secret Pashupata vrata, which
destroys all sins. It has been mentioned in the shruti text, the Atharvashiras
Upanishad. The time for this is pournamasi in the month of Chaitra. The
place must be acceptable to Shiva. The worship can be performed in a
kshetra or a forest, or a place that possesses auspicious characteristics and is
praised. Before that, on trayodashi, he must bathe and perform the daily
rites properly. He must worship his preceptor, prostrate himself before him
and take his permission. He must wear garments that befit the worship,
white clothes. His sacred thread will be white, and he will wear white
garlands and unguents. He will seat himself on a seat made of darbha grass
and take a handful of darbha grass. He will sit facing the east or the north
and perform pranayama thrice. He will perform dhyana on Deva and Devi.
As indication of the path he is about to take, he will take the sankalpa, as
the case may be, “I have consecrated myself for observing this vrata—until
death, for twelve years, for six years, for three years, for twelve months, for
six months, for three months, for one month, for twelve days, for six days,
for three days or for one day. Until the vrata ends, this is my sankalpa.” As
is the case with a Viraja oblation, he will follow the norms and light a fire.
In the due order, he will offer oblations of ghee, kindling and charu. When
the oblations are complete, he needs to purify the tattvas within himself. He
will offer kindling and oblations, using the basic mantra.1898 He will chant,
“Let the tattvas in my body be purified.” These tattvas are the five elements,
the five tanmatras, the five senses of perception, the five organs of action,
the seven dhatus, the five breaths of life, prana and the others, the mind, the
intellect, ahamkara, fame, the gunas, Prakriti, Purusha, attachment, Vidya,
Kala, Niyati, Kaala, Maya, pure Vidya, Maheshvara, Sadashiva, Shakti and
Shiva’s tattva. A learned person mentions these tattvas in the due order.
When he offers oblations with the Viraja mantra, he is freed from
blemishes. He obtains Shiva’s favours and jnana is generated. He will
collect cow dung, make balls of this and recite mantras over it. He will
place them inside the fire and sprinkle them with water. On that day, he will
eat only havishyanna.1899 When it is the morning of chaturdashi, he will
do everything that has been mentioned before. Until that day is over, he will
fast. When it is the morning of pournamasi, he will offer oblations until the
day is over. When the blazing fire has been extinguished, he will carefully
collect the bhasma. He will then wear matted hair, shave off the hair on his
head or keep a single tuft of matted hair. He will bathe. If he is not
ashamed, he should be naked. Otherwise, he can wear an ochre garment,
hide, bark or torn clothes. He should be clad only in a single piece of cloth
or bark. He will have a staff and a girdle. After this he will wash his feet
and wash his body twice with water. Bhasma has been collected from the
Viraja fire. Using the six mantras, “Agni is this bhasma” and so on, from
the Atharvashiras Upanishad, he will smear his limbs with the bhasma,
starting from the head and ending with the feet. When his body has been
smeared with bhasma in this way, he will chant Pranava and Shiva’s name
and brush off the excess bhasma. He will recite “tryayusham” and wear
Tripundra. In this way, Shiva’s nature will cover him, and he will perform
Shiva’s yoga. He will do this at the time of the three sandhyas. Pashupata
vrata bestows objects of pleasure and emancipation and counters the state of
being a Pashu.’”’
‘“‘He will use Pashupata vrata to give up the state of being a Pashu. He will
then worship Mahadeva, in his eternal form of a lingam. A golden lotus
with eight petals will be constructed, ornamented with the nine jewels. It
will have a pericarp and filaments and will be placed on a pedestal. If there
is lack of wealth, a red or white lotus can be used. If that is also not
available, an imaginary lotus can be visualized. A small crystal lingam will
be created in the centre of the pericarp. This will be placed on a pedestal
and duly worshipped in the proper way. Following the rules, the lingam will
be instated and consecrated. He will think of a seat and an image with five
faces. According to one’s capacity, pots made of gold will be completely
filled with panchagavya and the lingam bathed with this. The lingam will be
smeared with fragrant articles, camphor, sandalwood paste and kumkuma
and it and its pedestal will be decorated. According to availability and rules
of this great worship, he will perform the worship with bilva leaves, red,
white or blue lotuses, other fragrant flowers, auspicious and praised leaves,
different types of durva grass, akshata and other articles. The use of
incense, lamps and naivedya is recommended. After offering these to the
divinity, he must engage in auspicious activities. In the course of this
special vrata, all desired and special objects will be offered, as long as the
required wealth has been earned through lawful means. O brahmanas! It is
held that the number of lotuses offered should be one thousand. For other
flowers, the recommended number is one hundred and eight. It is especially
the case that one must not forget a bilva leaf. It is said that one gold lotus is
superior to one thousand ordinary lotuses. Blue lotuses are held to be equal
to bilva leaves. There is no restriction about other flowers. Whatever is
available can be offered. An arghya that has eight components is best and
incense and unguents are special. Sandalwood paste is recommended for
Vamadeva and haritala1900 for Purusha. Ishana is offer bhasma. These are
the norms for unguents, not for incense. Different rules are recommended
for incense. For Aghora, white aguru1901 is offered in front, followed by
black aguru. For Purusha, guggula is offered to the left. For Soumya,
fragrances are offered in front. For Ishana, the special incense that is offered
is ushira.1902 It is said that, in general, sugar, honey, camphor, ghee from a
kapila cow, sandalwood and aloe can be offered to everyone. After this, a
collection of lamps, with camphor and wicks soaked in ghee, will be
offered. One after the other, to each face, arghya and achamaniya must be
offered. In the due order, Heramba and Shanmukha will be worshipped in
the first avarana. After this, Brahma’s limbs will be worshipped in the first
avarana. The Vighneshas and Chakravartis will be worshipped in the second
avarana. The eight forms, Bhava and the others, will be worshipped in the
third avarana. The eleven forms, Mahadeva and the others, will also be
worshipped there. All the Ganeshvaras will be worshipped in the fourth
avarana. Outside the lotus, in the fifth avarana, in the due order, there will
be worship of the ten guardians of the worlds, along with their weapons and
followers, Brahma’s sons born through mental powers, the large number of
stellar bodies, all gods and goddesses, all those who travel around in the
sky, all those who reside in Patala, all the large number of sages, the yogis
and their friends, all birds, the mothers, the Kshetrapalas and all mobile and
immobile entities. They should be worshipped because Shiva is pleased
through this, and they possess Shambhu’s powers. When the avarana
worship is over, Parameshvara must be worshipped. Dishes sprinkled with
ghee and oblations must be devoutly offered. Mouth fresheners and betel
leaves, along with accompaniments, must be given. The lingam must be
ornamented and decorated with many kinds of flowers. When nirajana is
done, the rest of the worship will be completed. A vessel for drinking and
an ornamented couch will be offered. A necklace that resembles the moon
will be placed on the couch. Everything must be devised so that it is
agreeable, worthy of a king. One must do this oneself or get this done. One
must avoid anything that is contrary to the rules of worship. He must
perform japa with the vyapohana stotram1903 and also perform japa with
the panchakshara mantra. He will perform pradakshina, prostrate himself
and offer up his atman. In front of the divinity, he will then worship his
guru and two brahmanas. An arghya with eight components and flowers
will be offered, before the divinity leaves the lingam. He will symbolically
control and remove the fire within the fire.1904 A person must perform this
worship every day.1905 He will then hand over the lotus, the lingam and
every other object to his own guru. Alternatively, he can place them in
Shiva’s temple. He will especially worship gurus, brahmanas and those who
are observing vratas. If he possesses the capacity, he will satisfy devotees,
brahmanas and those who are distressed and without protectors.’”’
‘“‘If he is capable, he will fast. Otherwise, he will eat roots and fruits. He
can observe a vow of only surviving on milk or on food obtained through
begging. He can take one meal a day or eat only at night. He must always
be pure and sleep on the bare ground. He can also sleep on ashes or grass.
He must wear bark or hide. Until the vrata is over, he must always observe a
vow of brahmacharya. If he is capable, he should fast on Sundays, when
ardra nakshatra is in the ascendant, on panchadashi in both pakshas, on
asthami and on chaturdashi. In thoughts, words and deeds, he must make
every effort to avoid contact with heretics, those who have fallen down,
women going through their courses, women who have just delivered and
antyajas. He must always practice forgiveness, charity, compassion,
truthfulness, non-violence and good conduct. He must be content and
tranquil, devoted to japa and dhyana. He will bathe thrice a day and bathe
himself with bhasma. In particular, he must perform the worship in
thoughts, words and deeds. What is the need to speak a lot? A person who
follows Shiva’s vrata must not indulge in wicked conduct. If he is distracted
and indulges in such wicked conduct, he must judge whether it is major or
minor. The appropriate atonement must be undertaken through worship,
oblations, japa and other things. Until the vrata is over, he must not commit
that offence again. A wealthy devotee must perform the worship along with
the donation of a cow or the donation of a bull. This must be done for
Shiva’s pleasure, without any desire in mind. I have briefly stated the
general aspects of this vrata. I will now tell you about what I have heard,
specific to every month. In Vaishakha, the lingam must be made out of
diamond; in Jyeshtha, of emerald; in Ashadha, of pearl; in Shravana, it is
known to be blue sapphire; in Bhadrapada, ruby; in the month of Ashvina,
an excellent lingam is known to be made out of hessonite;1906 in Kartika,
the lingam will be of coral; in Margashirsha, it will be of lapis lazuli; in
Pousha, it will be made out of yellow sapphire;1907 in Magha, it will be the
suryakanta jewel; in Phalguna, it will be the chandrakanta jewel; and in
Chaitra, it can be either the suryakanta jewel or the chandrakanta jewel. In
each month, if the gem is not available, gold can be used. In the absence of
gold, silver, copper, stone or clay can be used. Whatever is available can be
used, even lac. If it so appeals to the person, the lingam can be made
completely out of fragrances.1908 When the time arrives for the vrata to be
over, he should perform the daily worship and the special worship, as was
the case earlier. He must specially worship his preceptor and others who are
following vratas. Taking the preceptor’s permission, he will sit down on
darbha grass, facing the east or the north. He will hold darbha grass in his
hand and control his prana and apana breaths. To the extent of his capacity,
he will perform dhyana on Tryambaka, along with Amba, using the basic
mantra. As was the case earlier, he will prostrate himself and joining his
hands in salutation, seek permission. “O Bhagavan! Following your
command, I am now giving up this vrata.” Saying this, he will release the
darbha grass at the base of the lingam. After this, he will give up the staff,
the matted hair, the bark and the girdle. He will perform achamana and
following the norms, chant the panchakshara mantra.’”’
‘“‘If a person consecrates himself for this vrata and follows it until his
death, without being agitated, he is spoken of as a Naishthika.1909 He is
also known as Atyashrami1910 and Maha Pashupata. He is the best among
ascetics and is a person who has followed the great vrata. Among all those
who seek emancipation, there is no one who is his equal and no one who is
as successful. A Naishthika who becomes a mendicant is spoken of as the
best among Naishthikas. If a person observes this vrata every day for twelve
days, he is equal to a Naishthika since he has followed an extremely fierce
vrata. If a person is so devoted to the vrata that he smears himself with ghee
and performs the vrata for two or three days, he is also a Naishthika.
Without any desire, if a person performs this excellent vrata, constantly
offering up his atman to Shiva, there is no one who is his equal. If a learned
brahmana smears himself with bhasma, having committed grave sins, he is
instantly freed from those terrible sins. There is no doubt about this.
Bhasma is described as the supreme energy of Rudra’s fire. Therefore, a
person smeared with bhasma is filled with vigour, all the time. As a result
of the contact with bhasma that comes from a fire, a person who is devoted
to smearing bhasma is freed of his taints. A person who bathes in bhasma
purifies himself and such a person is said to be devoted to bhasma. A
person who smears all his limbs with bhasma, wears bhasma as a blazing
Tripundraka and bathes in bhasma, is said to be a man who is devoted to
bhasma. If a person is devoted to bhasma, there is no doubt that bhutas,
pretas, pishachas and extremely terrible diseases, impossible to tolerate, run
away from his presence. Since it is radiant, bhasma is known as
bhasita.1911 It devours sins. Since it ensures prosperity, it is known as
bhuti. Since it is supreme in protecting, it is known as raksha. What else
needs to be said about the greatness of bhasma? A person who follows the
vrata and bathes himself in bhasma is the divinity Maheshvara himself. For
devotees of Shiva, bhasma is Parameshvara’s supreme weapon. When
Dhoumya’s elder brother1912 was engaged in austerities, it countered all
his impediments. Therefore, one must make effort to observed Pashupata
vrata. Bhasma must be collected, as if it is wealth, and one must be devoted
to bathing with bhasma.’”’
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Chapter 421-8.1(34) (Upamanyu’s Austerities)
‘“The rishis asked, ‘When he was a child, Dhoumya’s elder brother
performed austerities for the sake of milk. As a result of this, the divinity
who wields the trident gave him an ocean of milk. How did the child
become an expounder of Shiva’s sacred texts? How did he get to know
about Shiva’s nature and engage in austerities? As he performed austerities
on auspicious days, how did he obtain vijnana? He obtained vigour from
Rudra’s fire through the excellent bhasma, which protected him. How did
that happen?’”’
‘“Vayu replied, ‘It wasn’t an ordinary child who performed these austerities.
He was the son of a noble and intelligent sage, Vyaghrapada. He1913 had
obtained siddhi in an earlier birth, but for some reason, had been dislodged
from his own position. As a result of destiny, he became the son of a sage.
As a result of Mahadeva’s favours, he was learned and obtained good
fortune. This was through the power of austerities he performed, in his
desire for milk. He was given the eternal status of lordship over all the
ganas and the status of being Kumara. Shankara himself gave him an ocean
of milk too. Through Shankara’s favours, he obtained jnana about him.
While he was still a boy, he directly obtained supreme jnana about Shakti
too. He became an expounder of Shiva’s sacred texts also in this way.
Loved by the sage too, the boy obtained an ocean of jnana from him. The
reason why he obtained jnana about Shiva is evident. As a result of lack of
milk, his mother’s words gave rise to grief. On one occasion, in the house
of his maternal uncle, he tasted a little bit of milk. He was jealous of his
maternal uncle’s son, who satiated himself by drinking excellent milk. He
saw that his maternal uncle’s son drank as much milk as he desired.
Upamanyu, Vyaghrapada’s son, spoke affectionately to his mother.
Upamanyu said, “O mother! O ascetic lady! O immensely fortunate one!
Please give me some tasty cow’s milk. I wish to drink it when it is very
hot.” Hearing her son’s words, his mother, the ascetic lady who was
Vyaghrapada’s wife, was filled with sorrow. She lovingly fondled her son
and embraced him with a great deal of affection. Remembering the fact that
they lacked riches, she was miserable and lamented. However, the child,
Upamanyu, repeatedly reminded her about the milk, repeatedly crying,
“Give. Please give.” The immensely radiant one wept. Understanding this,
the ascetic lady, the brahmana’s wife, resorted to deceit. Though deceitful,
she decided that this was a good means to pacify him. She collected some
grain through unchavritti.1914 She ground this and made a paste with
water. Sweet in her words, she spoke to her son, “Son, come.” In her
misery, she embraced her son. But so as to quieten him, she gave him this
artificial milk. The child drank the artificial milk his mother had given him.
Extremely agitated, he told his mother, “This is not milk.” In her grief, she
looked at him and inhaled the fragrance of his head. Using her hands, she
wiped the tears from her son’s eyes, which were like lotuses. The mother
said, “Those who are unfortunate and those who lack devotion towards
Shiva, do not see rivers that are full of jewels, whether those are in heaven
or in the nether regions. If Shiva is not satisfied and is not pleased with
them, they do not obtain a kingdom, heaven, emancipation or milk as food.
Everything is a result of Bhava’s favours and not the favours of some other
deva. Those who are devoted to other devas are miserable and wander
around. We have always lived in the forest. How will we get milk? O child!
We dwell in the forest. Where are the means for us to get milk? I am poor
and I am unfortunate. I did all this as a result of that. I gave you artificial
milk, obtained by mixing crushed grain with water. You tasted a little bit of
tasty milk in your maternal uncle’s house. Therefore, you knew. You
remembered the taste of what you had drunk. ‘You did not give me milk.’
Hearing you weep in this way, I am filled with sorrow. Without Shambhu’s
favours, there can be no milk. If a person devotes himself to his lotus feet,
along with Amba and the ganas, that becomes a cause for every kind of
prosperity. We have not worshipped Mahadeva, the one who bestows
riches. Whether this worship is done with desire, or without desire, it yields
the fruits that have been mentioned. Desiring riches, we have not
worshipped Shiva. That is the reason we have suffered from penury and
have no milk. O son! We have only obtained what Shiva gave us as a result
of our former lives. There is nothing more that the Lord, or Vishnu, has
given.” He heard his mother’s true words, which were indicative of her
grief.’”’
‘“‘Though he was still a child and not yet mature, he spoke bold words.
Upamanyu said, “O mother! Enough of this fire of grief. If Shankara and
Amba exist, cast aside this sorrow. O immensely fortunate one! All will be
well. O mother! Listen to my words now. If Mahadeva exists, sooner or
later, I will obtain an ocean of milk for myself.” Hearing the words of the
immensely intelligent child, his spirited mother was greatly pleased and
replied. The mother said, “O son! What you have decided is good and it
enhances my pleasure. Do not waste time. Worship Sadashiva and Amba. It
is certainly the case that Shiva, the supreme cause who is superior to
everyone else, exists. He has created the entire universe. Brahma and the
others are his servants. His favours lead to prosperity. We are the lord’s
servants. With the exception of Shankara, we do not know of anyone else
who brings welfare to the worlds. In thoughts, words and deeds, give up all
other devas. Therefore, with supreme sentiments, worship him, along with
Amba and the ganas. Shiva, the lord of all devas, is the one who bestows
boons. The mantra ‘Namah Shivaya’ is said to directly represent him. There
are seven crore great mantras and the supreme Pranava. All these dissolve
into this mantra and emerge from it again. The other mantras bestow their
favours on those who are entitled to recite them. However, as a result of
Ishvara’s command, everyone is entitled to chant this mantra. This mantra is
like Shiva. It is always capable of protecting all atmans, whether they are
superior or inferior. This mantra is more powerful than all other mantras. It
is capable of protecting everyone. There is nothing that is superior.
Therefore, give up all other mantras and devote yourself to panchakshara
mantra. If this is on your tongue, then there is nothing that is impossible to
get. The excellent Aghora weapon1915 protects all of Shiva’s devotees and
it draws its powers from this mantra. That is the reason it is held there is
nothing superior to this. From your father, I obtained some excellent
bhasma. It was consecrated in a Viraja fire and counters great calamities.
Accept the mantra I have given to you and follow my instructions. If you
use this to perform japa, you will immediately be protected.” In this way,
his mother instructed him that Shiva did exist.’”’
‘“‘When she said this and allowed him to leave, the sage lowered his head
and accepted her words. He prostrated himself before her and told her that
he would perform austerities. His mother told him, “May the gods always
bring auspiciousness on you.” Taking her permission, he went to Mount
Himalaya and performed extremely terrible austerities there. He controlled
himself and subsisted on air. He used eight bricks to create an altar and
made a clay lingam. He invoked the undecaying Mahadeva, along with
Amba and the ganas. Devoutly, he worshipped him with the panchakshara
mantra, leaves and wildflowers. He worshipped him for a very long period
of time and performed supreme austerities. As the child performed
austerities alone, he became emaciated. The mind of Upamanyu, supreme
among brahmanas, was fixed on Shiva. Earlier, Marichi had cursed some
sages that they would become pishachas. With their rakshasa sentiments,
they tried to create impediments in the ascetic’s path. Though he was
harassed by them, he somehow managed to continue with his austerities.
Though he suffered, he continued to chant “Namah Shivaya”. As soon as
they heard this, those who tried to create impediments in the ascetic’s path
left the child. They became sages and served him. As the great-souled
brahmana, Upamanyu, continued with his austerities, it was if the sages,
mobile and immobile entities and the universe, were ignited.’”’
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Chapter 422-8.1(35) (Upamanyu’s Conduct)
‘“Vayu said, ‘Since their limbs were blazing, all of them quickly fled to
Vaikuntha. All those excellent devas told Hari everything. Bhagavan
Purushottama heard their words. “What is this?” he wondered. Thinking
about it, he got to know the reason. Wishing to see Maheshvara, he quickly
went to Mandara. He saw the divinity and prostrated himself. He joined his
hands in salutation and spoke. Vishu said, “O Bhagavan! There is a
brahmana who is known by the name of Upamanyu. For the sake of milk,
he is burning everything down through his austerities. Please counter this.”
Hearing Vishnu’s words, the divinity Maheshvara replied, “I will truly
restrain the child. Return to your abode.” Hearing Shambhu’s words,
Vishnu, loved by devas, comforted the immortals and all the others and
returned to his own world.’”’
‘“‘Meanwhile, the divinity Parameshvara, the wielder of the trident, made
up his mind to go there, assuming Shakra’s form. Astride an excellent white
elephant, Sadashiva went to the forest where the sage was performing
austerities. All the gods, asuras, siddhas and giant uragas were with him and
he was in the form of the king of the immortals. That beautiful elephant
fanned the lord with a divine fan made out of hair. With its trunk, it held a
white umbrella above the head of Indra of the gods, who was with Shachi.
In Shakra’s form, Bhagavan Sadashiva was as radiant as the moon and the
umbrella resembled Mandara, with moonlight reflected on it. Parameshvara
had assumed Shakra’s own form. Wishing to show his favours to
Upamanyu, he arrived at his hermitage. The supreme and great sage saw
Paramesha Shiva, in Shakra’s form. He lowered his head and prostrating
himself, spoke. Upamanyu said, “O protector of the universe! O illustrious
one! O supreme among devas! O lord of devas! Since you have yourself
come here, my hermitage has been sanctified.” Hara, in Shakra’s form,
looked at the brahmana, who was standing there, with his hands joined in
salutation. He addressed him in a deep voice. Shakra said, “O one excellent
in vows! I am satisfied with your austerities. Ask for a boon. O great sage!
O Dhoumya’s elder brother! I will grant you what you wish for.” Addressed
in this way by Shakra, the bull among sages joined his hands in salutation
and replied, “I desire devotion towards Shiva.” Hearing this, Hari said,
“You do not know me. I am Lekhapa.1916 I am Shakra, the lord of the three
worlds. All devas bow down before me. O brahmana rishi! Become my
devotee. Always worship me. O fortunate one! I will give you everything.
Abandon nirguna Rudra. What task can be accomplished through nirguna
Rudra? He has been expelled from the array of devas and has become a
pishacha.” Hearing this, the sage performed japa with panchakshara mantra.
Thinking that Indra had come to create obstacles in the path of dharma, he
replied. Upamanyu said, “You have said all this to criticize Bhava. In this
connection, you have said that the great-souled divinity is nirguna. You do
not know Rudra Ishvara. He is the lord of all devas. He is the father of
Brahma, Vishnu and Mahesha. He is superior to Prakriti. He is existence
and non-existence. He is manifest and he is not manifest. Those who know
about the brahman speak of him in this way. Therefore, I wish for only a
single boon, and I want it from him. He is beyond debates and arguments.
He is the supreme meaning of samkhya and yoga. Those who know about
the truth worship him. I desire a boon from him. There is no truth that is
superior to Shambhu. He is the cause behind all causes. He is the creator of
Brahma, Vishnu and all other devas. The lord is beyond gunas. What is the
need to speak a lot? Since I have heard Bhava’s criticism, I deduce that in a
former life, I must have committed a grave sin. As soon as one hears
criticism of Bhava, one should kill the speaker or give up one’s own body.
One will then swiftly go to Shiva’s world. O worst among gods! I did have
a desire for milk but let that be. I will use Shiva’s weapon to kill you and
then give up this body.” Having said this, Upamanyu decided to die. He
gave up his desire for milk and got ready to kill Shakra. He gathered some
bhasma and invoked this with the terrible mantra of Aghora’s weapon. The
sage roared and hurled this in Shakra’s direction. He remembered
Shambhu’s feet and got ready to burn his own body. Upamanyu held a
blazing torch and stood there. The brahmana stood there, having created the
Aghora weapon. Bhagavan urged Nandishvara, the destroyer of Bhaga’s
eyes, to gently restrain the yogi, who was holding it. As it was hurled,
Nandi, dear to Shankara, caught it midway.’”’
‘“‘Bhagavan Parameshvara returned to his own form. With the crescent
moon on his head, he showed himself to the brahmana. He showed the child
one thousand oceans each, full of milk, nectar, curd, ghee, fruits and food.
The lord showed him a mountain of apupas. Along with Devi, astride the
bull, Deva then showed himself to him. He was surrounded by ganeshvaras,
holding tridents and divine weapons. Drums were sounded in heaven and
flowers were showered down. Foremost devas, led by Vishnu, Brahma and
Indra, covered the ten directions. It was as if Upamanyu was submerged in
waves from an ocean of bliss. Full of devotion and humility in his heart, he
prostrated himself on the ground, like a rod. At this time, smiling,
Bhagavan Bhava summoned him, “Come.” He inhaled the fragrance of his
head and bestowed boons on him. Shiva said, “With your relatives, always
enjoy whatever food you desire. Always remain happy. Be free of miseries
and remain my devotee. O Upamanyu! O immensely fortunate one! Parvati
is your mother. I have accepted you as a son now and this ocean of milk is
for you. These oceans of honey and of curd are also for you. The ocean of
ghee and the ocean full of fruit are also for you. The mountain of apupas is
for you and the ocean filled with food. I have given all these to you. O great
sage! Accept them. Your father is Mahadeva and Jagadamba1917 is your
mother. I have bestowed immortality on you and the eternal state of being a
ganapati. Happily ask for any other desired boons that are there in your
mind. I am pleased with you and will grant them to you. There is no need to
think about this.” Saying this, Mahadeva clasped him with his hands. He
inhaled the fragrance of his head and presented him to Devi, saying, “This
is your son.” Devi happily placed her lotus hand on his head, as if he was
Guha. She granted him the eternal status of being Kumara. The ocean of
milk assumed an embodied form and arrived, holding tasty milk in its
hands. Presenting itself, it gave him an eternal supply of milk, in the form
of lumps. Pleased in his mind, Ishvara gave him the prosperity of yoga,
constant contentment, imperishable learning about the brahman and
supreme prosperity. Pleased in his mind, Shambhu looked towards his
wonderful austerities. He again bestowed divine boons on sage Upamanyu.
He gave him jnana about Pashupata vrata, the truth about vrata and yoga
and the supreme state of being an eternal expounder. He obtained the divine
boon of always being instated as Kumara. Having obtained these from
Shiva and Shivaa, he was delighted. Pleased in his mind, he joined his
hands in salutation and prostrated himself. The brahmana sought a boon
from Maheshvara, lord of devas. Upamanyu said, “O divinity! O lord of
devas! Be pleased. O Parameshvara! Please show me your favours. Please
grant me supreme, divine and unwavering devotion towards you. O
Mahadeva! Please grant me devotion towards those who are associated with
you. Please grant me the status of being your servant. May I always be near
you and have your affection.” Pleased in his mind, he said this, his words
faltering with joy. Upamanyu, supreme among brahmanas, praised
Mahadeva. Upamanyu said, “O lord of devas! O Mahadeva! O one who is
affectionate towards those who seek refuge! O ocean of compassion! O
Shankara! Along with Amba, always be pleased.” Addressed in this way,
Mahadeva bestowed all those boons on him. Pleased, he spoke to
Upamanyu, supreme among sages. Shiva said, “O child! O Upamanyu! I
am pleased. I have granted you everything. O brahmana rishi! Your
devotion towards me is firm. I tested you. You will not suffer from old age
and death. You will be free of misery. You will be famous and energetic,
full of divine jnana. Your relatives, lineage and gotra will never perish. O
best among brahmanas! Your devotion towards me will be eternal. O best
among brahmanas! I will always be present near your hermitage. Near me,
you will always be full of bliss.” With a resplendence resembling that of
one crore suns, Bhagavan said this. Hara Ishana bestowed these boons and
vanished from the spot. Having obtained the best of boons, Upamanyu was
pleased in his mind. He went to his mother’s place and obtained supreme
happiness.’”’
This ends Purva Bhaga.
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Chapter 423-8.2(1) (Krishna Obtains a Son)
‘I bow down before the cause behind the whirling around of entire samsara,
the one whose chest is marked by tinges of kumkuma from Gouri’s two
breasts.’
‘Suta said, “The sun had reached the midway point. After narrating how
Upamanyu obtained the favours of Bhagavan, Vayu got up, to observe the
rites. All the sages, residents of Naimisharanya, asked each other and made
up their minds about what should be asked next. As was the case earlier,
having performed their respective daily rites, they saw the illustrious one
arriving and seated themselves. After completing his niyamas, the
illustrious one, born from the sky, arrived and seated himself on an
excellent seat amidst the sages. Vayu, worshipped by the worlds, seated
himself comfortably. Nurturing in his heart Isha’s glorious prosperity, he
spoke. ‘I seek refuge with Mahadeva, the omniscient and unvanquished
one. The entire universe, with its mobile and immobile entities, represents
his glory.’ Hearing these auspicious words, the rishis, who had destroyed
their sins, wished to hear about the glory in detail and spoke the following
excellent words.”’
‘“The rishis said, ‘O illustrious one! You have already narrated the great-
souled Upamanyu’s account. He performed austerities for the sake of milk
and obtained it from Parameshvara. Vasudeva Krishna, unblemished in
deeds, went and met Dhoumya’s elder brother and performed Pashupata
vrata. He obtained supreme jnana. We have heard this earlier. How did
Krishna obtain the supreme jnana about Pashupata?’”’
‘“Vayu replied, ‘Out of his own will, the eternal Vasudeva assumed an
avatara. Since the state of being human is censured, he purified his body.
For the sake of a son, he tormented himself through austerities. He went to
the great sage’s hermitage to see the sage. He saw the sage there. Bhasma
was smeared on all his limbs. His forehead was marked with Tripundra. He
wore a garland of rudraksha beads. He was ornamented by a mass of matted
hair. He was surrounded by sages who were his disciples, just as the Vedas
are surrounded by the sacred texts. He was immersed in dhyana on Shiva.
The serene Upamanyu was immensely radiant. On seeing him, Krishna was
delighted, and his body hair stood up. He prostrated himself. Showing a
great deal of respect, he performed pradakshina thrice. Delighted, he
lowered his shoulders, joined his hands in salutation and praised him. As
soon as the intelligent Krishna saw the sage, all the impurities that resulted
from maya and karma were destroyed. When the impurities were destroyed,
following the norms, Upamanyu duly recited “Agni is this bhasma” and
other mantras and smeared his body with bhasma. The sage gave him
excellent jnana about how one should perform a Pashupata vrata, lasting for
twelve months. Since then, Krishna has always been surrounded by sages,
firm in their vows, who are divine and are Pashupatas. Urged by his guru,
the supremely powerful Krishna performed austerities directed at Shankara
and Amba, so that he might obtain a son. At the end of a year,
Parameshvara showed himself. Shiva was endowed with great prosperity
and was with Amba and his ganas. Assuming this auspicious form, Hara
arrived for the sake of bestowing a boon. Krishna bowed down, joined his
hands properly in salutation and praised him. His mind pleased with the
austerities, Shiva, accompanied by Amba and the foremost ganas, gave
Vishnu a son. When Mahadeva gave him this son, he was with Amba.
Therefore, Jambavati’s son got the name of Samba.1918 I have thus told
you everything about Krishna, whose deeds were infinite. He obtained
jnana from the maharshi and a son from Shankara. If a person constantly
recites this, or makes it heard, he obtains jnana about Vishnu and rejoices
with him.’”’
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Chapter 424-8.2(2) (Shiva and Pashupata)
‘“The sages asked, ‘What is this jnana about Pashupata? Why is Shiva
Pashupati? Why did Krishna, unblemished in deeds, ask Dhoumya’s elder
brother? O Vayu! O one who is Shankara’s form! Please tell us all this.
There is no lord in the three worlds who is your equal as a speaker.’”’
‘Suta said, “Hearing the words of the maharshis, Prabhanjana1919
remembered Shiva Ishana and started to speak.”’
‘“Vayu said, ‘Earlier, on Mandara, Deva Mahesha, known as Shrikantha,
spoke about the supreme Pashupata jnana to Devi. Krishna Vishnu, the
womb of the universe, asked the same question about the Pashu status of
devas and others and Shiva’s status as Pati. Accordingly, the sage
Upamanyu instructed Krishna. I will briefly tell you what he said. Listen
attentively. Earlier, Upamanyu was seated. Vishnu, in the form of Krishna,
prostrated himself before him in the proper way and spoke these words.
Shri Krishna said, “O illustrious one! I wish to hear what Deva told Devi
about the divine Pashupata jnana and everything about his glory. Why is the
divinity, Pashupati? Who are spoken of as Pashus? What Pasha1920 binds
them? How is one freed from it?” The great-souled Upamanyu was urged
by the illustrious one in this way. He prostrated himself before Deva and
Devi and said the following.’”’
‘“‘Upamanyu said, “Starting with Brahma and ending with immobile
entities, everything is described as Pashu. The lord of devas, the wielder of
the trident, has samsara under his subjugation. Since the lord of devas,
Shiva, is their lord, he is spoken of as Pashupati. Pati binds Pashus in the
Pasha of impurity, maya and other things. When he is worshipped with
devotion, he frees them. There are twenty-four tattvas, maya, karma and
gunas. These are spoken of as vishayas.1921 These are the Pashas that
bound living beings. Starting with Brahma and ending with a blade of grass,
Maheshvara binds Pashus with these Pashas. The divinity, who is Pati,
makes them perform their own respective tasks. Following Mahesha’s
command, Prakriti gives birth to Buddhi1922 that is appropriate for
Purusha. Buddhi leads to ahamkara. Ahamkara generates the eleven
senses1923 and the five tanmatras. All this happens under the instructions
of Shiva, lord of devas. Following Shiva’s instructions, the tanmatras
create, in the due order, all the five great elements. Following Shiva’s
command, all the great elements create the physical bodies of embodied
beings, starting with Brahma and ending with a blade of grass. Buddhi
determines to act. Ahamkara possesses self-conceit. Consciousness
perceives and the mind takes a resolution. Ears and other senses of
perception separately receive sound and other objects of the senses. The
fact that they perceive their own objects of the senses and not those of
others is because of the divinity’s divine command and power. They receive
sound and the others. The organs of action are engaged in performing their
own acts. Each performs its own task and not that of others. This is because
of Shiva’s command. Sound is grasped and words are spoken. Shambu is
the greatest and nothing can transgress his command. He is the one who
grants space to all the elements. It is because of Paramesha’s command that
space is everywhere. As a result of Sharva’s command, Prabhanjana
supports everything and is inside and outside the universe, under prana and
other names. As a result of Parameshvara’s command, Agni bears havya to
devas, kavya to ancestors and undertakes cooking and other activities. As a
result of his command, water gives life to everyone and does other things.
Because of Vishveshvara’s command, Vishvambhara1924 always supports
the universe, protects devas, kills asuras and protects the three worlds. As a
result of his command, Indra of the devas obtained the status of best among
devas and Varuna always rules over water, binding with his noose and
chastising with his rod. As a result of his command, the lord of riches
became Indra of the yakshas and distributes wealth to beings, depending on
their good deeds. As a result of his command, Purusha bestows prosperity
and eternal jnana on those who are extremely intelligent. Following Shiva’s
instructions, Ishana punishes those who are wicked. Engaged by Shiva,
Shesha holds up the earth on his head. Hara’s fierce and tamasa form is the
one who is known as the destroyer.1925 As a result of Isha’s command, the
one with four faces creates. In many other forms, the lord protects, and at
the end, he destroys. It is through Kalakala’s1926 command that Vishnu
protects the universe. It is through his own three forms that he creates,
preserves and destroys the universe. All this occurs because of Hara’s
instructions. His atman is in the universe. In his three forms, he creates and
preserves. At the end, in the form of the Destroyer, he is the one who
destroys all subjects. Through Kalakala’s command, time preserves the
universe. His three forms are radiant in the universe. He instructs the rain to
shower down from the sky. It is because of the instructions of the lord of
devas that Bhanu showers down.1927 He wears Chandra as an ornament
and because of his command, Chandra nourishes plants, delights beings and
supplies devas with nectar.”’”’
‘“‘“Everything is established because of Shankara’s command and powers
—Adityas, Vasus, Rudras, the two Ashvins, Maruts, those who travel in the
sky, rishis, siddhas, serpents, humans, mrigas, pashus, birds, worms,
immobile objects, rivers, oceans, mountains, forests, lakes, Vedas and
Vedangas, the sacred texts, mantras, stomas,1928 sacrifices, the fire of
destruction that ends with Shiva, worlds and their rulers, the innumerable
brahmandas and their coverings, everything in the past, the present and the
future, the directions and sub-directions, kala and the other divisions of time
and everything in the universe that has been seen or heard of. It is through
his command and powers that the earth, mountains, clouds, oceans, large
number of stellar bodies, devas, with Shakra as the foremost, mobile and
immobile entities, sentient and not sentient, are established. O Krishna!
Shambhu’s immeasurable deeds and what is done as a result of his
command are extremely wonderful. I have heard about them from the
Upanishads. In earlier times, the gods, along with Indra, argued amongst
themselves, having defeated the asuras in a battle. Each said, ‘I have been
victorious’. Maheshvara assumed an excellent form, that of a yaksha, and
arrived in their midst, with his own auspicious signs not evident on his
limbs. He placed a blade of grass on the ground and asked each of the gods
to move it. ‘Whoever is capable of doing this has defeated the daityas.’
Hearing the yaksha’s words, Shachi’s consort, the wielder of vajra, was
enraged. He laughed and tried to raise the blade of grass. Though he wished
to, he was incapable of raising the blade of grass. To sever it, the wielder of
the vajra then released his vajra at it. His vajra seemed to face vajras from
every direction and striking the blade of grass, fell down in front of it,
sideways. Vahni kindled a large fire. Pavana unleashed a mighty wind. The
lord of waters created a deluge, as if dissolution had arrived. In this way, the
wrathful devas sought to do many things against the blade of grass. O
Krishna! As a result of the yaksha’s strength, all these were futile. Indra of
the devas was angry and asked the yaksha, ‘Who are you?’ While they
watched, he vanished. At this time, Devi Haimavati showed herself in the
sky, decorated in divine ornaments, beautiful and with a pleasant smile.
Seeing her, devas, with Shakra at the forefront, were amazed. They
prostrated themselves and asked her about the yaksha. ‘Who was this, with
the signs of a yaksha?’ Smiling, Devi replied, ‘He cannot be perceived by
you. He is the one who makes the wheel of samsara, with its mobile and
immobile entities, move around. In the beginning, he is the one who creates
the universe. At the end, he withdraws it. There is no one who controls him.
He controls everything.’ Saying this, Mahadevi vanished from the spot. All
the devas were amazed. They prostrated themselves before her and left for
heaven.”’”’
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Chapter 425-8.2(3) (Shiva’s Forms)
‘“‘Upamanyu said, “O Krishna! Listen. Mahesha Shiva is the paramatman.
Everything in the universe, mobile and immobile, is pervaded by forms of
his atman. Using his own forms, Shiva is present in everything. His atman
is immeasurable. But it is said that he presides over everything. Know that
his forms which pervade the universe are Brahma, Vishnu, Rudra, Mahesha
and Sadashiva. There are other forms, known as the five brahmanas. There
is nothing that is not pervaded by these forms. The forms of the divinity that
are known as the five brahmanas are Ishana, Purusha, Aghora, Vamadeva
and Sadyojata. The form known as Ishana is the first and the greatest. He
enjoys Prakriti and is himself established as kshetrajna. The lord Sthanu is
not manifest, and the form known as Purusha is his manifest form. He
resorts to the gunas and presides over the unmanifest,1929 which is
enjoyed. The wielder of Pinaka has a form known as Aghora, who is greatly
worshipped. He presides over the tattva of intelligence and the eight parts,
dharma and the others.1930 Those who know about who presides over what
say that the lord Mahadeva’s form, known as Vamadeva, presides over
ahamkara. Those who are intelligent say that the infinitely radiant
Shambhu’s form, known as Sadyojata, presides over the mind. All those
who are learned know that the lord Ishvara’s form, known as Ishana,
presides over the ears, speech, sound and space. All those who are
accomplished about the meanings of the Puranas know that Ishvara’s form,
known as Purusha, presides over the skin, hands, touch and wind. The
learned say that the form known as Aghora presides over the eyes, the feet,
from and fire. Learned devotees know that Ishvara’s form, known as
Vamadeva, presides over the tongue, the anus, taste and water. It is said that
Ishvara’s form, known as Sadyojata, presides over the nose, the genital
organs, smell and the earth. These five forms of the divinity are the sole
causes behind welfare. Men who desire welfare must constantly make
efforts to worship them. He is the original lord of devas, and his eight forms
are established in the universe, like jewels strung together on a thread.
These eight forms are known to be Sharva, Bhava, Rudra, Ugra, Bhima,
Pashupati, Ishana and Mahadeva. These eight forms of Mahesha, Sharva
and the others, preside over earth, water, fire, wind, space, kshetrajna, the
sun and the moon. In the form of Vishvambhara, he holds up the universe,
with its mobile and immobile entities. This is the determination of the
sacred texts about Sharva’s auspicious form. In the form of water, there is a
form that gives life to the entire universe. This is spoken of as the
paramatman’s form that is known as Bhava. In the form of the auspicious
fire, he pervades the universe, inside and outside. This fierce and terrible
form is spoken of as Rudra. In the form of the wind, there is a form that
throbs and makes everything throb. This frightful, but virtuous, form of the
lord is spoken of as Ugra. The terrible form of Bhima splits the elements,
pervades everything in the form of space and provides space to everything.
There is a form known as Pashupati, presiding over all atmans and residing
in all bodies. He frees Pashus from their Pashas. Known as the sun, there is
a form that illuminates the entire universe. This is Mahesha’s form, known
as Ishana, and he moves around in the sky. In the form of the moon, he
nourishes the universe with his beams of amrita. This is the great divinity’s
form, known as Mahadeva. Shiva, the paramatman, creates these eight
forms from his own atman. He pervades all these other forms. Therefore,
the universe has Shiva in its atman. When the roots of a tree are watered,
the branches are nourished. Through the worship of Shiva, the universe, his
body, is also nourished. The learned know that when Shiva is worshipped,
he grants freedom from fear and favours to everyone and does good turns to
everyone. A father is pleased when his sons and grandsons are pleased. In
that way, Shankara is pleased when everyone is pleased. There is no doubt
if a person acts so as to constrain any embodied being, this is the same as
harming his eight forms. In his eight forms, Shiva’s atman is established in
the universe. With every possible sentiment, Rudra, the supreme cause,
should be worshipped.”’”’
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Chapter 426-8.2(4) (Glory of Gouri and
Shankara)
‘“‘Krishna said, “Bhagavan Paramesha Sharva is infinitely energetic. It has
been heard how his form pervades the entire universe. I now wish to know
about the natures of Paramesha and Parameshi. How do these two preside,
in their masculine and feminine forms?”’”’
‘“‘Upamanyu replied, “I will briefly tell you about the illustrious forms of
Shiva and Shivaa. Even Bhava is incapable of describing it in detail. Shakti
is herself Mahadevi and Mahadeva is the one who has Shakti within him.
Everything mobile and immobile is a small bit of their powers. Some
objects lack consciousness, and some objects possess consciousness. Each
one of these can be pure or impure and can also be Para or Apara.1931 The
wheel of samsara has both the conscious and the unconscious. Within these,
there exist the impure and Apara and the pure and Para. Both Para and
Apara may possess consciousness or may not possess consciousness. Shiva
and Shivaa naturally possess consciousness. The universe is under the
control of Shiva and Shivaa. But Shiva and Shivaa are not under the control
of the universe. Shiva and Shivaa are Vishveshvara and Vishveshvari,
vested with lordship. Shiva is like Devi and Devi is like Shiva. Like the
moon and the moonbeam, no difference can be discerned between the two.
Without the moonbeam, the moon will not shine. In that way, it should be
known that without Shakti, Shiva does not shine. Without its radiance, there
will be no sun. Nor is there any radiance without the sun. In that way, there
is mutual dependence between Shakti and the one who has Shakti. There is
no Shakti without Shiva and there is no Shiva without Shakti. It is through
Shakti that Shiva constantly bestows objects of pleasure and emancipation
on embodied entities. Shakti is primordial, alone and supreme. She is
eternal and depends on Shiva. The one who is described as the lord of
everything possesses gunas similar to her gunas. Shiva, the paramatman,
follows the same dharma that she does. Shakti is alone and supreme. Her
form is that of consciousness and she is the one who gives births. Following
Shiva’s will, she divides herself in many ways and creates the universe. She
is known under three names—Mulaprakriti, Maya and Triguna. When the
universe goes through an inversion, this is because of Shivaa. Indeed,
Shakti divides herself into parts—one, two, hundreds and thousands and
they have different kinds of functions. As a result of Shiva’s will, Para
Shakti unites with Shiva’s tattva and the first creation occurs, like oil from
sesamum. This is known as Kriya Shakti, arising from Shakti and the one
who has Shakti. As a result of Kriya Shakti being agitated, the primordial
nada originates. Bindu originates from nada and Sadashiva emerges from
bindu. Maheshvara originates from Sadashiva and pure Vidya emerges from
Maheshvara. This is the Ishvari of speech and since the wielder of the
trident has this Shakti, he is Ishvara of speech. The varnas manifest
themselves in the form of Matrikas. United with the infinite, Maya creates
Kaala, Niyati, Kalaa and Vidya and through Kalaa, Raga and Purusha.
Thereafter, the unmanifest, with the three gunas, originates from Maya.
With the three gunas having emerged from the unmanifest, the three gunas
divide themselves further. The entire universe is pervaded by sattva, rajas
and tamas. When the three gunas are agitated, the three forms, who are the
lords of the gunas, are created. In the due order, Mahat and the other tattvas
originate. As a consequence of Shiva’s command, innumerable lumps of
eggs are born. They are presided over by an infinite number of Vidyeshas
and Chakravartis. In accordance with differences in bodies, the Shaktis are
said to be different. There are known to be of various types, with
differences of gross and subtle. Rudra’s Shakti is Roudri, while that of
Vishnu is said to be Vaishnavi. Brahma’s Shakti is known as Brahmani,
while that of Indra is said to be Aindri. What is the need to speak a lot? Just
as a body has the atman inside, everything spoken about in the universe is
pervaded by Shakti. Everything in the universe, mobile and immobile, is
full of Shakti. Kalaa is the supreme Shakti of the paramatman. Therefore,
she is Para Shakti, and she follows Ishvara’s wishes. It has been determined
that she creates everything in the universe, mobile and immobile. Ishvara
presides over the universe and pervades it eternally. He possessed the three
Shaktis of Jnana, Kriya and Iccha. It shall be this way. It shall not be this
way. Such statements are reflective of Mahesha’s Iccha Shakti, and they
constantly restrain action. Jnana Shakti is established in the form of
intelligence and decides the true nature of cause, effect, instrument and
need. Kriya Shakti is established in the universe and carries out what is
desired. In the form of resolution, it conceptualizes the task and the moment
when it is to be performed. Para Shakti is the one who follows the dharma
of giving birth. Indeed, when these three Shaktis have arisen, it creates the
entire universe. Such are the Shaktis, and Shiva is spoken of as a union of
the Shaktis. Originating as a result of Shakti and the one who possesses
Shakti, the universe is full of Shiva and Shakti. Without both the father and
the mother, a son is not born. In that way, without Bhava and Bhavani,
mobile and immobile entities would not exist. The universe originates from
the masculine and the feminine. Therefore, it has the masculine and the
feminine within it. It is a consequence of the powers of masculine and
feminine. Both masculine and feminine are established in it. Shiva is
spoken of as both the paramatman and as Shivaa. Shiva is spoken of as
Sadashiva and Shivaa is Manonmani. Shiva is known as Maheshvara and
Shivaa is spoken of as Maya. Purusha is Paramesha and Prakriti is
Parameshvari. Rudra is Maheshvara and Rudrani is Rudra’s beloved.
Vishnu is the divinity Vishveshvara and Lakshmi is Vishveshvara’s
beloved. Shiva created Brahma and Brahma’s beloved is Brahmani.
Bhaskara is Bhagavan Shiva and Prabha1932 is Bhagavati Shivaa.
Mahendra is Manmatha’s enemy1933 and Shachi is the daughter of the king
of mountains. Jataveda1934 is Mahadeva and Svaha is the one who is half
of Sharva’s body. Yama is the divinity Tryambaka, and his beloved is the
daughter of the mountain. Nirriti is Bhagavan Isha and Nairriti is the
daughter of the mountain. Varuna is Bhagavan Rudra and Varuni is the
daughter of the mountain. Vayu is the one who wears the crescent moon on
his head and his beloved is Shivaa, Shiva’s beloved. Yaksha is the destroyer
of the sacrifice and Riddhi is the daughter of the mountain.1935 Chandra is
Chandrashekhara and Rohini is Rudra’s beloved. Ishana is Paramesha and
Aarya1936 is Parameshvari. Ananta is the one who is infinite in strength
and Ananta’s beloved is the infinite one.1937 Kalagni is Rudra and
Kalagni’s beloved is Kali. The man known as Manu is Shambhu and
Shatarupa is Shiva’s beloved. Daksha is Mahadeva himself and Prasuti is
Parameshvari. Ruchi is Bhava and the learned speak of Akuti as Bhavani.
Bhrigu is the divinity who destroyed Bhaga’s eyes and Khyati is the one
loved by the three-eyed one. Marichi is Bhagavan Rudra and Sambhuti is
Sharva’s beloved. Angiras is the one who holds up Ganga and Smriti is said
to be Uma herself. Pulastya is the one who wears the moon on his crest and
Priti is the one loved by the wielder of the trident. Pulaha is the one who
destroyed Tripura and his beloved is Shiva’s beloved. Kratu is said to be the
one who destroyed the sacrifice and Sannati is the lord’s beloved. Atri is the
one with three eyes and the learned say that Anasuya is Uma herself.
Kashyapa is the divinity who destroyed Kala and the mother of devas is
Maheshvari. Vasishtha is Manmatha’s enemy and Arundhati is Devi herself.
All men are Shankara, and all women are Maheshvari. Therefore, all men
and women possess their powers.”’”’
‘“‘“Bhagavan Isha is the one who enjoys objects and Parameshvari is the
object. Everything that is heard is Uma’s form and everyone who hears is
the one who wields the excellent trident as a weapon. Everything that is
worthy of being asked is supported by Shankara’s beloved. Everyone who
asks is the one whose atman is in the universe, the one who wears the
crescent moon as an ornament. Everything seen, everything spoken about
and every object with form is his beloved. The one who perceives is the
divinity Vishveshvara, the one who wears a slice of the moon as his crest
jewel. Everything with taste is Mahadevi and Deva Shiva is the one who
savours the taste. Everything loved is Girija and the one who loves is the
one who imbibed the poison. Everything worthy of being thought about is
always supported by Devi Maheshvari. The one who reflects is Mahadeva
Maheshvara, whose atman is in the universe. Everything worthy of being
understood is supported by Bhava’s beloved. The one who understands is
the divinity, Bhagavan Chandrashekhara. In everything with life, Bhagavan,
the lord who wields Pinaka, is prana. In everyone, in the form of water,
Ambika ensures that prana exists. All kshetras are Devi, loved by the
destroyer of Tripura. They are supported by her and Bhagavan, the
Destroyer, is kshetrajna. The day is Deva, who holds the trident as a
weapon, and night is the one loved by the one with the trident in his hand.
The sky is Deva Shankara, and the earth is Shankara’s beloved. The ocean
is Bhagavan Isha and the shoreline is the daughter of the Indra among
mountains. The tree is Deva Vrishadhvaja, and the creeper is
Vishveshvara’s beloved. Bhagavan, who chastised Tripura, supports
everything masculine. Devi, who charms Deva, supports everything that is
feminine. Sharva’s beloved supports all the different groupings of words
and Chandrashekhara supports the meanings of all these words. Every
object is Maheshvara and every Shakti in an object is Devi Vishveshvari.
Everything supreme, pure, sacred and auspicious is said to be an expansion
of the energy of those two immensely fortunate ones. When a lamp is lit, its
flame illuminates the entire house. Like that, their energy pervades and
illuminates the universe. The supreme shruti texts say that starting with a
blade of grass and ending with Shiva’s image, everything known in the
universe originates because of contact with them. They exist in the atmans
of everyone and ensure every kind of welfare. They must always be
worshipped, revered and thought of. O Krishna! According to my wisdom, I
have told you about the innate nature of Paramesha and Parameshi. But I
have still not completed. Who is capable of speaking about the innate nature
of Paramesha and Parameshi? It is beyond the perception of minds of those
who are great. It is in the minds and hearts of those who have dedicated
themselves to Ishvara and Ishvari. However, for those who have not done
so, it does not exist in their intelligence. The powers that have been spoken
about are said to be beyond Prakriti. Those who know about secrets know
about the secret and the supreme, beyond Prakriti. The supreme powers of
Parameshvara are beyond Prakriti and cannot be grasped through words,
thoughts or the senses. He is the supreme refuge. He is the supreme
destination. He is the supreme achievement. Parameshthi’s powers
represent that. To obtain that, there are those who have endeavoured to
control their breath and conquer their senses, sealing all possible entry into
the prison that is a womb. If one understands about the powers of Shiva and
Shivaa, one is never scared. One obtains the medication of mritasanjivani,
an antidote to the virulent poison that is samsara. If a person understands
the tattva about their Para and Apara powers, he goes beyond the Apara
powers and obtains the Para powers. O Krishna! I have thus spoken to you
about the true nature of the two paramatmans. This is a secret, but since you
are Bhava’s devotee, you are worthy. It is the instruction of the Vedas that
the powers of Isha and Ishi should never be spoken about to those who are
not disciples, or to those who are not Shiva’s devotees. O one who brings
welfare! Therefore, you should not speak about this to others. You should
speak about it to those who are like you, not to others. If a person reveals
the nature of Shiva and Shivaa’s powers to those who are worthy, he is
freed from the ocean of samsara and obtains sayuja with Shiva. If this is
recited, crores of great sins are destroyed. If this is recited three times or
four times, even more sins are destroyed. Enemies who cause harm are
destroyed and well-wishers increase. Learning is enhanced. The mind turns
towards Shiva and truth flourishes. If a person possesses supreme devotion
towards Shiva, along with Amba, the followers and the attendants, he
obtains welfare and everything else. There is no doubt about this. With
Chapter 427-8.2(5) (Knowledge about Pashupati)
‘“‘Upamanyu said, “This universe, with its mobile and immobile entities, is
a form of the lord of devas. Because of the weight of Pashas, Pashus do not
know this. O descendant of the Yadu lineage! Maharshis do not know about
his supreme nature, which is without a second. Therefore, though he is one,
they speak of him in many ways. Some say that his atman is the brahman.
Others say that he is beyond the brahman. Some speak of Mahadeva as
supreme, without beginning and without death. He is spoken of as the cause
behind elements and senses and as Pradhana, with his atman in material
objects. But Para-brahman is indicated as being beyond Apara-brahman,
with only consciousness in its atman. The word brahman is used because it
is large and because it expands.1938 Both are forms of the brahman—
Brahma and Brahma’s lord. Some say that Isha has the forms of Vidya and
Avidya. It is said that Vidya has consciousness and Avidya lacks
consciousness. Both Vidya and Avidya exist in the universe, and both
belong to the guru of the universe. Since the universe is under his control,
there is no doubt that the universe is his form. Some say that his form is the
one that causes confusion. Others know that Sharva’s form is beyond this.
In this way, one expends one’s intelligence and speaks a lot, causing
confusion. Those who know say that his true form is beyond Vidya. His
tattva is spoken of as supreme, without a second. Those who speak about
the Vedas say that anything contrary is not true. Since he is the lord of both,
Shiva is described as the lord of the existent and the non-existent. He is said
to be Kshara and Akshara. There are those who say he is beyond notions of
Kshara and Akshara. All beings are Kshara. The one who is immoveable is
spoken of as Akshara. Since both are under his control, both are
Paramesha’s forms. The serene Shiva is beyond them. He is spoken of as
being beyond Kshara and Akshara. He has individual and collective forms.
But he is the cause behind the individual and the collective. Some sages say
that Shiva is the supreme cause. Some say that the collective is not manifest
and that the individual is manifest. Since these function according to
Paramesha’s will, they are indeed his forms. But since he is their cause,
Shiva is also the supreme cause. Those who know about the meaning of the
word cause, say that he is the cause behind the collective and the individual.
Some say that Ishvara’s form is manifest in a jati.1939 Whatever is inherent
in the lump that is a body, is said to be jati. Depending on its conduct, the
individual assumes the form of a lump that is jati. What jati becomes
manifest, this is because his command is being followed. Therefore,
Mahadeva is spoken of as the individual, manifest in the form of jati. Some
speak of Shiva’s atman as Kala, manifest in the form of Pradhana and
Purusha. Pradhana is said to be Prakriti and Purusha is kshetrajna. The
learned speak of twenty-three manifest tattvas. Kala is the cause behind the
creation of the universe coming to a conclusion. Isha is the lord, the creator,
the one who activates and the one who withdraws. He is his own ruler, and
he is the cause behind appearance and disappearance. He is without birth.
Thus, Pradhana, Purusha, the manifest and Kala are his own forms. He is
their leader and lord, their cause. He is their creator and is spoken of as
Maheshvara. Some speak of Isha as the atman of Virat and Hiranyagarbha.
Hiranyagarbha is the cause behind the worlds and Virat is the atman of the
universe. Others say that Shiva is the supreme and wise one who is within.
There are others who speak of him as the atman in wisdom, energy and the
universe. There are others who speak of him as the state of turiya. Others
know him as the supreme Soumya. There are others who hold the view that
he is the one who measures, he is the measurement and he is the one who is
measured. Others say he is the doer, the act, the effect, the instrument and
the cause. There are others who speak of him as the atman in the states of
being awake, dreaming and sleeping. Some say he is turiya, beyond these.
Some say he is beyond turiya. Some say he is devoid of gunas. There are
others who know him as the supreme one who possesses gunas. Some say
he moves around in samsara, while others say he is beyond samsara. Some
speak of him as self-ruling, others know him to be beyond notions of self-
ruling. Some speak of him as terrible, while others describe him as
amiable.1940 Some say he possesses attachment, others say he is devoid of
attachment. Some say he is active, other people say he is not active. Some
say he possesses senses, others say he is devoid of senses. Some speak of
him as stable, while others say that he is not stable. Some say he possesses
forms, others know him as the one without forms. Some say he cannot be
seen, others know him as one who can be seen. Some say he can be spoken
about, others hold that he is beyond words. Some say he can be expressed
in words, others have the view that he is beyond usage of words. Some say
he possesses thoughts, others hold that he is devoid of thoughts. Some hold
jnana to be his atman. Others say that he is vijnana. Some say he can be
known, while others say he can never be known. Some speak of him as Para
and one, others say he is Apara. In this way, one has conceived of
Parameshthi’s true nature. Because of their different conceptions and
beliefs, sages are unable to grasp his true nature. There are those who seek
refuge with Prameshvara, with every kind of sentiment. Without efforts,
they get to know Shiva, the supreme cause. Isha is the ancient being who
rules over the worlds. Until a Pashu sees him, he suffers miseries in the
bonds of Pasha and like the rim of a wheel, is whirled around in samsara.
Isha is the creator, golden in complexion. He is Purusha, Brahma’s origin.
He is the one who should be beheld. When a person sees him, through that
knowledge, he is purged of good and bad deeds and without any blemishes,
obtains union with the supreme.”’”’
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Chapter 428-8.2(6) (Shiva’s Tattva)
‘“‘Upamanyu said, “As a result of atoms,1941 action, maya, Prakriti,
intelligence and ahamkara, Shiva suffers from no bonds. Nor are there any
bonds that result from the mind or the senses. There are never any bonds on
account of the tanmatras or the elements. Kaala, Kalaa and Vidya do not
restrain him. The infinitely energetic Shambhu has no attachment or hatred.
He has no occupation. Notions of being skilled or unskilled do not apply to
him. The adverse effects of karma and the fruits of happiness and misery do
not apply to him. He has no hopes, no relationships, no samskaras and no
karma. Objects of pleasure and association with objects of pleasure have no
meaning. He is beyond the conception of the three periods of time. He has
no cause, nor anyone who makes him do anything. He has no beginning,
middle or end. He has no act, cause, instrument or effect. He has no
relatives. Nor does he not have relatives. There is no one who urges him or
controls him. He has no lord, guru or protector. There is no one who is his
superior or equal. He has no birth or death. He desires nothing, nor does he
not desire anything. He is not subject to any norms or restraints. He has no
emancipation, nor bondage. Nothing inauspicious ever flows from him.
Since he is Shiva, the paramatman, everything auspicious is in him.
Through his own Shaktis, Shiva presides over everything. He is established
and never deviates from his own nature. Therefore, he is spoken of as
Sthanu. Shiva presides over the universe, mobile and immobile. He is
remembered as the one who possesses every kind of form. When one knows
Sharva, one is not deluded. O Sharva! O Rudra! I prostrate myself before
you. He is the great being who is beyond existence. He is Bhagavan, with
golden arms. He is Ishvara, the lord of gold. He is Ishana, Ambika’s
consort. He is the wielder of Pinaka, who rides on a bull. Rudra is one and
he is the supreme brahman. He is the being who is dark and tawny. He is
the one who should be sought out inside the body and within the heart, as
minute as the tip of a hair, with golden hair, eyes like lotuses and a coppery-
red complexion. He is the divinity who moves around, blue in the throat and
golden all over. He is gentle and amiable and a mixture of both. He is
Akshara, amrita and without decay. He is the special and supreme being,
Bhagavan, who destroyed death. He is free from notions of sentient and
non-sentient and prapancha. He is greater than the greatest. With his
excellent jnana and prosperity, Shiva looks on. The learned say that he is
established, greater than all the lords of the worlds. When the subsidiary
cycle of creation occurred, he is the one who instructed Brahma about all
the sacred texts in detail. He is the original instructor, who instructed in this
way, not affected by periods of time. He is not affected by periods of time
and is described as the guru of all gurus. He is everything. He is Sarvesha,
not affected by divisions of time. All his Shaktis are naturally exceedingly
pure. He is unmatched in jnana. He creates his eternal body. His prosperity
is without a challenger. So are his happiness and great strength. There is no
match to his energy, power, valour, forgiveness and compassion. He is
complete. Therefore, he has no need for creation himself. The fruits of all
his deeds are meant to show favours to others. When Pranava is uttered, it
expresses Shiva, the paramatman. Pranava and other supreme words
express Shiva, Rudra and the others. When Pranava is uttered, it expresses
Shambhu. Therefore, if one uses this to perform japa on Bhava, one obtains
supreme siddhi. There is no doubt about this. Therefore, those who are
accomplished in the agama texts speak of the divinity as being expressed in
a single akshara. Those who are learned know that a word and its meaning
are identical. The Upanishads speak of four matras—‘A’, ‘U’, ‘M’ and
nada. ‘A’ is spoken of as hymns from the Rig Veda, ‘U’ is spoken of as the
Yajur Veda, ‘M’ as the Sama Veda and nada is said to represent the shruti
text of Atharva Veda. ‘A’ stands for the great seed, rajas and the four-faced
creator. ‘U’ is Prakriti, the womb, and Hari, who protects with sattva. ‘M’ is
Purusha, the seed, tamas and Hara, the destroyer. Nada is the supreme
being, Isha Shiva, nirguna and devoid of action. Everything is known
through the three matras in three different ways. Through that half matra,
Shiva’s atman should be understood. There is nothing greater than him and
there is nothing smaller than him. Immobile as a tree, he is established in
heaven. He is a being who is complete in himself alone, in every possible
way.”’”’
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Chapter 429-8.2(7) (Shiva’s Tattva Continued)
‘“‘Upamanyu said, “His Shakti and his Vidya are natural, and the universe
doesn’t reveal the signs. It is one, but illuminates in many forms, like the
radiance of the sun. There are an infinite number of Shaktis, Iccha, Jnana,
Kriya, Maya and others. They are like the sparks from a flame. The beings,
Sadashiva, Ishvara, Vidyeshvara, Avidyeshvara and others, were born from
this Shakti, which is beyond Prakriti. There is no doubt that starting with
Mahat and ending with Vishesha, and Aja1942 and the other forms, are
produced by this Shakti. This Shakti is subtle and goes everywhere, with
the form of enlightenment and bliss. The divinity Shiva, with the moon as
his ornament, is said to be the one who possesses Shakti. Shiva is the one
who should be known. Shiva is learning, wisdom, the shruti texts, the smriti
texts, fortitude, stability, steadfastness, jnana and the Shaktis of Jnana, Iccha
and Karma. His command is the supreme brahman. There are two kinds of
Vidya, Para and Apara. Pure Vidya and pure Kalaa are both created by
Shakti. Maya is Prakriti. A living being is subject to transformations and is
Vikriti.1943 Everything, existent or non-existent, is pervaded by Shakti.
Devi Maya deludes the universe, with its mobile and immobile entities. In
her pastimes, without any effort, she frees them. Along with her, in her
twenty-seven forms, Sarvesha is established and pervades the universe. This
is how emancipation occurs.”’”’
‘“‘“Once upon a time, there were some sages. They knew about the
brahman and desired emancipation. Their minds were filled with doubts,
and they wondered, ‘What is the reason? Where have we been born from?
What is the reason for us to be alive? Where will we be instated? Who is
the one who presides over us? How can we obtain eternal happiness and
other things that are everlasting? Who has made these arrangements in the
universe, which cannot be transgressed? Time, inclination, destiny and
wishes cannot have engaged us here. The origin of beings cannot be
Purusha, or any supreme yogi. Time is insentient, whereas the atman is
sentient. Beings experience happiness and unhappiness, but they have no
ownership over them.’1944 Those who are devoted to dhyana and yoga can
see Ishvara’s Shakti. Their Pashas are severed, and they can see him
directly, though he is hidden by the gunas. When the Pashas are severed,
they can see the cause behind all causes. He is the one who possesses
Shakti. With their divine sight, they see Mahadeva. He is immeasurable.
Through Shakti, he presides over all causes, along with Kaala. It is through
his favours that one visualizes the supreme yoga of bhakti yoga and obtains
the divine destination. They see Shiva, along with Shakti, within their
hearts. The shruti texts say that such people obtain eternal peace. The one
who possesses Shakti can never exist without Shakti. Nor can Shakti
withdraw from the one who possesses Shakti. The two are identical. Indeed,
the process of emancipation through jnana or karma is not spoken about.
With his favours, it is as if emancipation assumes an embodied form and
exist in the palm of one’s hands. Through his favours, devas, danavas,
pashus, birds, worms and insects can be freed. A foetus in a womb, a child,
a young person, an aged person, a person who is about to die, one who is in
heaven, one who is in hell, one who has fallen down, a person with dharma
in his atman, a learned person, a foolish one—through his favours, there is
no doubt that all these are instantly emancipated. There is no doubt that
Parameshvara is pleased with devotees, even if they are not worthy. In his
compassion, he frees them from many kinds of dirt. Devotion results from
his favours and his favours result from devotion. Beholding that there can
be a difference in states, a learned person is not confused about this. His
favours are first required to ensure objects of pleasure and emancipation.
However, it is impossible to obtain this in a single birth. There are siddhas
who have followed the shruti and smriti texts across many births. When
they develop understanding, they are no longer attached and Maheshvara is
pleased. The lord of devas is pleased when Pashus follow such a path. The
mind must first be filled with the faith and belief, ‘My lord exists.’ After
this, a man engages in many kinds of austerities that characterize those who
follow Shiva’s dharma. As a result of this yoga, there is greater devotion.
As a result of this greater devotion, greater favours are obtained. Through
these favours, one is freed from bonds. The person transcends notions of
being emancipated and not being emancipated. Even if a mortal person has
a little bit of such sentiments, for three succeeding births, he will not be
squeezed in the vaginal passage. There is no doubt about this. Service, with
or without the accompaniments, is said to be devotion. Depending on the
mode, this is divided into three types—thoughts, words and deeds. If one
thinks of Shiva’s form, this kind of service is said to be one done through
the mind. If one performs japa, this is said to be service in words. If one
performs rites like worship, this is said to be service in deeds. All three
modes of service are said to be the following of Shiva’s dharma. Shiva, the
paramatman, has said that there are five kinds of dharma. Briefly, they are
austerities, karma, japa, dhyana and jnana. Karma is the worship of Shiva’s
lingam. Austerities are chandrayana and other things. Japa is of three types
—repeated practice, thinking about him and dhyana. The jnana that exists in
Shiva agama texts is spoken of as jnana. Out of compassion towards those
who seek refuge with Shiva and to give them a means to ensure the
beneficial, the Shiva agama texts were stated by Shrikantha Shiva to
Shivaa. Therefore, an intelligent man who seeks to ensure his benefit should
seek to enhance devotion towards Shiva and avoid attachment to material
objects.”’”’
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Chapter 430-8.2(8) (Vyasa’s Avataras)
‘“‘Krishna said, “O illustrious one! I wish to hear what Shiva said, to free
those who seek refuge with him, on jnana about Shiva, the essence of the
Vedas. It cannot be grasped by those who are not devotees, those who lack
intelligence and those who are not engaged with him. It is secret and has
five kinds of meanings. It is criticized by those who lack wisdom. It is not
against the dharma of varnas and ashramas and in some cases, it is the
same. It has been adapted from Vedas and Vedangas and all of samkhya and
yoga. The innumerable and extensive texts have one hundred crores of
shlokas. O lord! What is said about how Paramesha should be worshipped?
Who has a right to perform this worship? What about jnana, yoga and other
things? O one excellent in vows! You should tell me about all this in
detail.”’”’
‘“‘Upamanyu replied, “Shiva himself spoke about what the Vedas have
said. I will briefly speak about Shiva’s dharma, without praising it, or
criticizing it. It will instantly be evident that he is the cause. It is divine and
confers emancipation. With a guru’s favours, it can be obtained easily. I will
speak about it briefly. It is impossible to narrate it in detail. The lord Sthanu
Maheshvara Shiva has both cause and effect within him. Desiring to create,
he manifested himself from the unmanifest. The lord, superior to all the
rishis in the universe, created the first among devas, the lord Brahma. When
he was being born, Brahma looked towards his father, the divinity. While
Brahma was being born, his father, the divinity, looked towards him and
commanded him. Thus glanced at by Ishvara Rudra, the deva created the
universe. He made separate arrangements for the different varnas and
ashramas. For the sake of sacrifices, he created Soma. Heaven, earth, fire,
the sun, the sacrifice, Vishnu and Shachi’s lord originated from Soma. They
and other gods praised Rudra, with hymns dedicated to Rudra. With a
pleased face, the lord stood in front of the devas. In his own pastimes,
Maheshvara robbed them of their jnana. Thus deluded, devas asked him,
‘Who are you?’ Bhagavan Rudra replied, ‘I am the only ancient being. O
best among gods! I was, and will be, the first. There will never be anyone
who surpasses me. There will never be an entity who exceeds me. I alone
satisfy the universe with my own energy. There is no one who is superior to
me, or equal to me. A person who knows me, is emancipated.’ Saying this,
Bhagavan Rudra vanished from the spot. Unable to see Ishana, they used
hymns from the Sama Veda to praise him. They based themselves on
Atharvashiras Upanishad and observed Pashupata vrata. The immortals
smeared bhasma all over their limbs. To show favours to the Pashus, the
lord Ishvara Pashupati arrived in their presence, along with Uma and his
ganas. There are yogis who have destroyed their sins. They have conquered
sleep and have conquered their breathing. They see the divinity within their
hearts. Like that, the bulls among devas saw him. There is the one who is
known as the supreme Shakti. She follows Ishvara’s will. They saw her,
possessing beautiful eyes, to Mahesha’s left. They also saw the lords among
ganas and other siddhas. They have freed themselves of samsara and have
obtained a constant and supreme destination with Shiva. Devas praised
Maheshvara, along with Devi. They used Maheshvara’s divine stotrams,
from the shruti texts and from the Puranas. Full of compassion, the divinity
Vrishadhvaja glanced towards the devas. Pleased, he spoke in a naturally
sweet voice. ‘I am pleased with you.’ Pleased in their minds, they prostrated
themselves before Vrishadhvaja.”’”’
‘“‘“Lovingly, the devas asked him a question that has deep meaning. The
devas asked, ‘O Bhagavan! What path should be followed to worship you
on earth? Who has the right to undertake this worship? You should tell us
the truth about this.’ Hara, the supreme divinity, smiled and glanced at
Devi. He displayed his terrible and supreme form, which resembles the sun.
It was supreme, full of every kind of prosperity and every kind of energy. It
was surrounded by Shaktis, images, accompaniments, planets and devas. He
possessed eight arms and four faces. Half of that wonderful form was
female. Beholding that wonderful form, the devas, with Vishnu at the
forefront, understood that Deva was the sun and Devi was the moon. The
five elements and all mobile and immobile objects were in him. They
prostrated themselves, offered arghya and said, ‘O one with the complexion
of sindura! O one with an excellent disc! O one with ornaments golden in
complexion! O one with eyes like the petals of a lotus! O one who holds a
lotus! O cause behind Brahma, Indra and Narayana! The arghya in this
vessel is praised. It has been filled with excellent jewels and golden water,
mixed with kumkuma. There is kusha grass. There are flowers. We are
offering it to you. O Bhagavan! Be pleased. I prostrate myself before Shiva,
the serene one, along with his ganas. You are the original cause. You are
Rudra and Vishnu. You are Brahma and you have a form as Surya.’ If a
person controls himself and worships Shiva in the solar disc in the morning,
at midday and in the evening, if he offers an excellent arghya, if he
prostrates himself and if he reads shlokas from the Upanishads, there is
nothing that is impossible for him to obtain. If his devotion is firm, he is
emancipated. Therefore, for the sake of dharma, artha, kama and moksha, in
thoughts, words and deeds, Shiva must constantly be worshipped in the
form of the sun. Located in the disc, Maheshvara looked at the devas. Hara
gave them the sacred text, the sequel to all agama texts, and vanished. They
understood that brahmanas, kshatriyas and vaishyas have a right to the
worship. The devas prostrated themselves before the lord of devas and left
for wherever they had come from.”’”’
‘“‘“After a long period of time, that sacred text was forgotten. Seated on her
husband’s lap, Maheshvari asked him about it. Urged by Devi, Deva, with
the moon as his ornament, narrated to her the sacred text that is a sequel to
all the agama texts. Urged by Parameshthi,1945 this was propagated in the
worlds by my guru, Agastya, and maharshi Dadhicha. For the sake of
emancipating those who seek refuge in him and imparting jnana to their
descendants, in the cycle of yugas, the wielder of the trident himself takes
avataras. Depending on the kalpa, in the due order, hear about the lords of
yoga who were the avataras of Vyasa. They were Ribhu, Satya, Bhargava,
Angiras, the brahmana Savita, Mrityu, the intelligent Shatakratu, Vasishtha,
bull among sages, Sarasvata, Tridhama, Trivrita, bull among sages,
Shatateja, Dharma, who is heard to have been Narayana, Svaraksha, the
intelligent Aruni, Kritanjaya, Kritanjaya,1946 Bharadvaja, the wise and
excellent Goutama, the sage Vachahshrava, Sukshmayani, Shuchi, the sage
Trinabindu, Krishna, Shakti, Shakti’s son, Uttara, Jatukarnya, Hari and the
sage Krishna Dvaipayana himself. O ones excellent in vows! These are the
forms of Vyasa’s avataras till the end of dvapara yuga. These were avataras
of the wielder of the trident, who were teachers of yoga, and their disciples.
At different points in time, the immensely energetic lord had four shishyas.
Those shishyas had hundreds and thousands of disciples. They were born
and carried out Shiva’s command in the world. Those extremely fortunate
ones were supreme in their devotion and were liberated.”’”’
Chapter 431-8.2(9) (Shiva’s Avataras as
Yogacharyas)
‘“‘Krishna said, “O illustrious one! In the cycle of yugas, please tell me
about the avataras Sharva, the wielder of the trident, had as
Yogacharya,1947 and about their disciples.”’”’
‘“‘Upamanyu replied, “In Varaha kalpa, in the seventh manvantara,
following the due order of yugas, these are the following twenty-eight1948
—Shveta, Sutara, Madana, Suhotra, Kanka, Lougakshi, Mahamaya,
Jaigishivya, Dadhivaha, Rishabha, the sage Ugra, Atri, Supalaka, Goutama,
the sage Vedashira, Gokarna, Shikhandi, who lived in a cave, Jatamali,
Attahasa, Daruka, Languli, Mahakala, Shuli, Dandi, Mundisha, Vishnu,
Somasharma and Lakulishvara. Each of them had four shishyas who were
serene in their minds. Starting with Shveta and ending with Rushya, I will
enumerate them in the proper order. (1) Shveta; (2) Shvetashikha; (3)
Shvetashva; (4) Shvetalohita; (5) Dundubhi; (6) Shatarupa; (7) Richika; (8)
Ketuman; (9) Vikosha; (10) Vikesha; (11) Vipasha; (12) Pashanashana; (13)
Sumukha; (14) Durmukha; (15) Durgama; (16) Duratikrama; (17)
Sanatkumara; (18) Sanaka; (19) Sananda; (20) Sanatana: (21) Sudhama;
(22) Viraja; (23) Shankha; (24) Andaja; (25) Sarasvata; (26) Megha; (27)
Meghavaha; (28) Suvahaka; (29) Kapila; (30) Asuri; (31) Panchashikha;
(32) Vashkala; (33) Parashara; (34) Garga; (35) Bhargava; (36) Angiras;
(37) Bala; (38) Bandhu; (39) Niramitra; (40) Ketushringa; (41) Tapodhana;
(42) Lambodara; (43) Lamba; (44) Lambatma; (45) Lambakeshaka; (46)
Sarvajna; (47) Samabuddhi; (48) Sadhya; (49) Siddhi; (50) Sudhama; (51)
Kashyapa; (52) Vasishtha, (53) Viraja; (54) Atri; (55) Ugra, (56)
Gurushreshtha; (57) Shravana; (58) Shravishtaka; (59) Kuni; (60)
Kunibahu; (61) Kusharira; (62) Kunetraka; (63) Kasyapa; (64) Ushanas;
(65) Chyavana; (66) Brihaspati; (67) Utathya; (68) Vamadeva; (69)
Mahakala; (70) Mahanila; (71) Vachahshrava; (72) Suvira; (73) Shyavaka;
(74) Yatishvara; (75) Hiranyanabha; (76) Koushalya; (77) Lokakshi; (78)
Kuthumi; (79) Sumantu; (80) Jaimini; (81) Kubandha; (82) Kushakandhara;
(83) Plaksha; (84) Darbhayani; (85) Ketuman; (86) Goutama; (87) Bhallavi;
(88) Madhu; (89) Pinga; (90) Shvetaketu; (91) Ushija; (92) Brihadashva;
(93) Devala; (94) Kavi; (95) Shalihotra; (96) Suvesha; (97) Yuvanashva;
(98) Sharadvasu: (99) Akshapada; (100) Kanada; (101) Uluka; (102) Vatsa;
(103) Kulika; (104) Garga; (105) Mitraka and (106) Rushya. These were the
shishyas of Mahesha when he assumed the form of Yogacharya. All of them
were siddhas in the Pashupata vow and all of them smeared their bodies
with bhasma. They know the truths of all the sacred texts and were
accomplished in the Vedas and Vedangas. All of them were devoted to
jnana about Shiva and followed Shiva’s order. With their minds devoted to
Shiva, all of them were free of attachment. They were patient and tolerated
all the opposite pairs of sentiments. They were engaged in the welfare of all
beings. They were upright, mild and healthy, conquering their rage and their
senses. All of them wore strings of rudraksha beads as ornaments and had
Tripundra marks on their foreheads. Some had tufts of matted hair, others
matted hair everywhere. Some were without matted hair and shaved off
their heads. They generally ate roots and fruits and were devoted to
pranayama. They were proud about Shiva and devoted to performing
dhyana on Shiva. Destroying the sprouts of the poisonous tree of samsara,
they readied themselves to proceed to Shiva’s supreme city. If a person
accepts them as virtuous and constantly worships Shiva, he proceeds to
sayujya with Shiva. There is no need to think about this.”’”’
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Chapter 432-8.2(10) (Devotion to Shiva)
‘“‘Krishna said, “O illustrious one! O Indra among all yogis! O ganeshvara!
O lord among sages! O one who is Shadanana’s1949 equal! O ocean of
every kind of jnana! O guru! You are actually Parameshvara, in the form of
a maharshi, having taken an avatara to sever the bonds of men. Other than
you, there is no one in this universe, deva or danava, who possesses such
supreme sentiments and knows the truth about Shiva. It is as if the wielder
of Pinaka is directly emerging from your mouth. Having drunk the amrita of
jnana about Shiva, my mind is not satisfied. He is the creator of the entire
universe. Seated on the lap of Bhagavan, her husband, what did
Parameshvari ask him?”’”’
‘“‘Upamanyu replied, “O Krishna! You have asked an appropriate question
and I will answer accurately. You possess an auspicious mind and are
Bhava’s devotee. Immersed in divine dhyana, along with Devi, Mahadeva
went to the divine and supreme mountain of Mandara, where there were
beautiful caves. Devi’s beloved friend was Shubhavati, with a pleasant
smile. She affectionately brought agreeable and blossoming flowers. Deva,
supreme among devas, placed Devi on his own lap and ornamented her with
those flowers and became full of joy. The ladies from the inner quarters and
Indras among ganas, who served in the inner quarters, decorated Devi, the
Ishvari of all the worlds, with divine ornaments. With whisks in their hands,
they served Devi and Deva Maheshvara, her husband, who was the lord of
all the worlds. Mahesha and Maheshi engaged in agreeable conversations,
to save men in the world and those who seek refuge with Shiva. Finding an
appropriate moment, Maheshvari of all the worlds asked her husband,
Maheshvara of all the worlds. Devi asked, ‘Mortals are foolish in their
intelligence. How can they bring Mahadeva under their control? They are
incapable of controlling their atmans and have not cleansed their
atmans.’”’”’
‘“‘“Ishvara replied, ‘If there is no devotion, I cannot be brought under
control through karma, austerities, japa, postures, jnana, or other means.
Whatever be the cause, if men have faith in me, I can be brought under
control, touched, seen, worshipped and spoken to. If a person desires to
bring me under control, he can accomplish it through devotion. Shraddha
leads to the dharma of the respective varnas and protects it. If a human
follows the dharma of his varna and ashrama, that develops faith in me, not
anything else. Every kind of siddhi can be accomplished through the
dharma of the ashramas. Following my command, Brahma stated this
earlier. With many kinds of rites, this is known as the grandfather’s dharma.
This is expensive, requires efforts and does not lead to great fruits.
However, through the great dharma of devotion, one can obtain what is
difficult to get. All the varnas can obtain this by seeking refuge with me
alone. Through this happy path, they obtain dharma, artha, kama and
moksha. I have again reorganized the conduct of the varnas and ashramas
and have said that all the varnas must have devotion towards me. I have
instructed that only those who have faith in me are entitled to observe the
rites, not others. I have instructed and described the path of seeking refuge
in me. Through my favours, a person is then freed of impurities, maya and
Pashas. He is able to reach my city, from which, a return1950 is extremely
difficult. This is my supreme dharma and having obtained me, they are
freed from maya. Whether one follows, or does not follow, the dharma of
the varnas, if a person follows what I have said about devotion and seeking
refuge in me, he raises himself up. He gets what is difficult to obtain,
possessing more than crores and crores of qualities. This is greater than
what is obtained by following the dharma of varnas. O auspicious one! In
all the manvantaras that have passed, spanning thousands of generations, I
have had avataras as Yogacharyas. O Sureshvari! However, those who do
not possess intelligence and those who are not my devotees, find it
extremely difficult to access this vijnana of generations. Therefore, one
should make efforts to resort to devotion. If a person makes efforts
elsewhere, there is great harm. There is a great weakness, delusion,
blindness and dumbness. If a person acts in that way, he is expelled from
the path of liberation.’”’”’
‘“‘“‘O Sureshvari! My eternal dharma has four parts—jnana, kriya, charya
and yoga.1951 Jnana is said to be knowledge about Pashu, Pasha and Pati.
Under the instruction of a guru, following the six paths for purification is
said to be kriya. I have laid down the rules for the varnas and ashramas, and
within that, the dharma of good conduct through worship. This is described
as charya. If a person follows the path indicated by me, immersing his mind
in me and restraining any other kind of conduct, this is described as yoga. O
Devi! Purifying the consciousness is superior to many horse sacrifices. It
bestows emancipation, something that is difficult for those who are attached
to material objects to obtain. Yoga is said to be non-attachment and
destruction of former sins, by conquering the category of senses through
yama and niyama. Jnana results from non-attachment and yoga follows
from jnana. There is no doubt that a person who knows yoga, even if he has
fallen, is emancipated. The following activities must always be practiced—
compassion, non-violence, accumulation of jnana, truthfulness, avoidance
of theft, belief, faith, restraint of the senses, studying, teaching, performing
sacrifices for one’s own self, performing sacrifices for others, dhyana,
devotion towards Ishvara, constant pursuit of jnana and good conduct. A
brahmana who follows these attains siddhi in jnana yoga. Within a short
period of time, he obtains vijnana and also achieves yoga. O beloved!
Through the fire of jnana, a person who possesses jnana burns this body
down in an instant. Through my favours, a person who knows about yoga
casts aside the bonds of karma. Karma can be both auspicious and
inauspicious. However, both are impediments to emancipation. Therefore,
by engaging himself, a yogi will cast aside both good deeds and wicked
ones. When one undertakes karma in pursuit of the fruits of karma, this is
an impediment, not karma in itself. Therefore, one should cast aside the
fruits of karma. O beloved! At first, a person should worship me externally,
through karma yajna. He will then engage in jnana yoga and thereafter,
pursue yoga. Embodied beings who know my true nature through karma
yajna, regard a clod of earth, a stone and gold as equal and do not worship
me further. However, a best among sages is my devotee. He controls
himself and is engaged in yoga. He is a yogi who pursues jnana yoga,
obtaining sayujya. There are varnas who resort to me, though their minds
still retain attachment. They possess the rights and are worthy of
performing jnana, charya and kriya.’”’”’
‘“‘“‘My worship has two types—known as external and internal. The
learned know that the worship can take three forms, in thoughts, words and
deeds. Virtuous worship is also said to be of five types—in the due order,
austerities, karma, japa, dhyana and jnana. When external worship is
performed, it is known to others. In that way, what is known to one’s own
self is described as internal worship. A mind that is only devoted to me is
spoken of as a true mind, not any mind. Speech that is only about my name
is true speech, not other kinds of speech. A body that possesses my signs,
and is marked with Tripundra and other things, and is devoted to my
worship, is a true body, and not any kind of body. My worship is known as
karma. External sacrifices and other things are not spoken of in this way.
Drying up the body for my sake represents austerities. Other kinds of
hardships are not held to be that. Japa is practice with the panchakshara
mantra or Pranava, or practice in performing dhyana on Rudra, not studying
the Vedas and other things. Dhyana is thinking about my form, not samadhi
for some other purpose. Vijnana is knowledge about the meanings of my
agama texts and not the meanings of other things. The mind is often
attached to an external or internal object. O Devi! Devotion to the tattvas
should first be fixed by focusing on these. Internal worship is one hundred
times superior in qualities to external worship. This is because external
worship has the possibility of being tainted by the glances of mixed
varnas.1952 It should be known that internal purity is purity. External purity
is not spoken of as purity. If a person does not possess a pure atman, he is
not pure, but impure. External or internal worship must be full of right
sentiments. O Devi! If the sentiments are missing, that is deception. I am
pure. What will the rites men perform do for me? I only accept the internal
or the external when sentiments exist. O Devi! Kriya performed with
sentiments is my eternal dharma. Performed in thoughts, words or deeds, it
should be indifferent towards the fruits. O Devi! When one resorts to me
with fruits in mind, this is inferior in nature. If fruits are desired and those
do not materialize, the person abandons me. O unblemished one! However,
even if a person desires fruits and has his mind fixed on me, in accordance
with his sentiments, I do grant him fruits. But there are those who do not
desire fruits. Nevertheless, they are devoted to me. Subsequently, I bestow
the desired fruits on these devotees, and they are loved by me. As a result of
their earlier samskaras,1953 there are those who do not think about the
absence or presence of fruits. Helplessly, they seek refuge in me. It is held
that I love them the most. In truth, having obtained me, they do not get
anything more. O Parameshvari! Their supreme gain is that they have
obtained me. As a result of my favours, their sentiments are devoted to me.
This forces the fruit of supreme nirvana being bestowed on them. There are
other great-souled ones who vest their minds in me. Those have the right to
speak about my dharma say that such people display eight signs—affection
towards my devotees; approval of my worship; worshipping me on their
own; using the body to perform acts for me; devotion to listening to my
accounts; transformation in the voice, eyes and movements of the limbs
when they hear about me; constantly remembering me; and seeking refuge
in me. If these eight signs exist in a mleccha,1954 he is like an Indra among
brahmanas, an intelligent sage, or a learned mendicant. I do not love a
person who knows the four Vedas as much as a shvapaka who is devoted to
me. One can give to him and receive from him. He should be worshipped,
as if he is me. If a person devoutly worships me leaves, flowers, fruits and
waters, I am not destroyed for me, nor is he destroyed for me.’”’”’
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Chapter 433-8.2(11) (Jnana about Shiva)
‘“‘“Ishvara said, ‘O Deveshi! O Devi! O beloved! I will now tell you about
the rights my devotees, the best among learned brahmanas, possess, in
accordance with the dharma of varnas—bathing thrice a day; rites with the
sacred fire; worship of the lingam in the proper order; donations with
Ishvara in mind; constant compassion towards everyone; truthfulness;
contentment; belief; non-violence towards all beings; modesty; faith;
studying; yoga; teaching; expounding commentaries; brahmacharya;
listening;1955 austerities; forgiveness; purity; the right to wear a tuft of
hair, sacred thread, headdress and upper garment; not eating forbidden food;
wearing bhasma and rudraksha; worshipping on auspicious days, especially
chaturdashi; following the norms and drinking brahmakurcha1956 every
month; worshipping me, especially bathing me; not giving up all the rites;
not giving up devotion; avoidance of tainted food, especially yavaka;1957
and avoidance of liquor or smell of liquor in naivedya. These traits are
generally true for all varnas, but particularly for brahmanas. Ten signs are
also particularly indicated for yogis—forgiveness; tranquility; contentment;
truthfulness; not indulging in theft; brahmacharya; jnana about me; non-
attachment; wearing bhasma; and avoiding association with others. Those is
the ashrama of vanaprastha should also observe these. They should survive
on alms and only eat during the day. All those who are brahmacharis should
never eat at night. In particular, for kshatriyas and vaishyas, I have not
recommended teaching, performing sacrifices for others and acceptance of
gifts. For those who resort to my dharma, the duties for kings are protecting
all the varnas; killing enemies in battle; chastising wicked birds and animals
and punishing wicked men; distrust towards everyone; trust towards those
who are my yogis; intercourse with women at the right time; protecting the
army; always using spies to find out about the conduct of people; always
bearing arms; and wearing armour smeared with bhasma. Tending to cattle,
trade and agriculture are spoken of as the duties for vaishyas. Dharma for
shudras is said to be the service of the other varnas, constructing gardens
for me and seeking refuge in my kshetra. A grihastha should have
intercourse with a wife he has married in accordance with dharma. Those in
brahmacharya and vanaprastha and mendicants must observe
brahmacharya. The eternal dharma for women is to serve the husband and
not anything else. O fortunate one! If the husband engages her in this way,
she can worship me. If a woman abandons serving her husband and follows
some other vrata, that woman will go to hell. There is no need to think
about this. I will speak about the eternal dharma for those who do not have
a husband—vows; donations; austerities; purity; sleeping on the bare
ground; eating only at night; brahmacharya; constant bathing with water
and bhasma; peacefulness; silence; forgiveness; following the norms in
apportioning shares;1958 and following the norms and fasting and worship
on asthami, chaturdashi, ekadashi and pournamasi in particular. O Devi! O
beautiful one! I have thus briefly stated the duties of those who are in
ashramas and are devoted to me, brahmanas, kshatriyas, vaishyas,
mendicants, brahmacharis, those in vanaprastha and grihasthas. This is also
the eternal dharma of shudras and women. O Deveshi! Dhyana on me
should always be performed, using the mantra with the six aksharas. I have
stated the substance of the meaning of dharma, as stated in all the
Vedas.’”’”’
‘“‘“‘There are men in this world who voluntarily assume bodies. As a result
of their former samskaras, they are excellent in sentiments. Like water on a
lotus leaf, they are not touched by sin, whether they are attached, or not
attached, to material objects. They possess vijnana about my atman and are
purified, with a sense of discrimination. As a result of my favours, they are
pure and find it grievous to follow the rules of the ashramas. There is
nothing that they should do and nothing they should not do. They need not
be devoted to samadhi. Since they are like me, there are no norms for them,
about what they should do and what they should not do. Since I am
complete, there is nothing for me to accomplish. In that way, there is no
doubt that they have nothing to accomplish. For the welfare of my devotees,
they have assumed human forms and sentiments. They have been dislodged
from Rudra’s world. But there is no doubt that they are Rudras. Brahma and
the others act in accordance with my instructions. In that way, they are the
ones who engage other men. They follow my commands and are full of
sentiments towards me, possessing exceedingly great virtues. Even if they
cast their glances, all sins are destroyed. This is evident from the signs of
what happens. Men who are full of sentiments towards me obtain extensive
fruits. They possess the insight of foresight. Their bodies may tremble, and
they may sweat. They may shed tears. Their throats may choke, and their
voices may be distorted. Since they are suffused with bliss, such incidents
occur repeatedly and suddenly. All these apparent transgressions are signs.
Accordingly, through the signs, such excellent men can be recognized as
superior, middling or inferior. When it comes into contact with a fire, iron is
no longer merely iron. Similarly, as a result of my presence, they are no
longer only men. They possess mortal bodies, with hands, feet and other
things. But their dharma is that of Rudras and a learned man knows that
they are not ordinary. Those who are foolish in intelligence show disrespect
to such men, thereby giving up their lifespans, prosperity, good lineages and
good conducts and heading for hell. Other than my position, the positions of
Brahma, Vishnu and the lord of the gods are destroyed, though they are
great-souled. Such prosperity should be understood to be impure, ordinary
and human. Those who are seeking a position that is beyond the gunas, cast
aside positions characterizing those who are lords of gunas. What is the
need to speak a lot? Whatever be the sadhana used, fixing the mind on me
is the only means of ensuring welfare.’”’”’
‘“‘Upamanyu continued, “For the welfare of the universe, the lord
Shrikantha, Shiva, the paramatman, stated this substance about the essential
meaning of jnana. The Vedas, all the sacred texts, Itihasa, Puranas and
extensive explanations about knowledge represent this accumulation of
vijnana. This collection speaks about six subjects—jnana, what is to be
known, what must be done, who has the right to do it, the sadhana and the
objective. Jnana is whatever has been learnt from the guru. Pasha, Pashu
and Pati are what should be known. The worship of the lingam is what must
be done. A devotee has the right to do this. Shiva’s mantra is the sadhana.
The objective is equality with Shiva. If one knows the meaning of these six
subjects, one is said to be omniscient. According to one’s wealth, one must
first be devout in pursuing karma yajna. After the external worship of
Shiva, one should pursue internal worship. If a great-souled person does not
pay any heed to good merits from the external, but has love for the internal,
he should not undertake any karma associated with the external. Shiva’s
devotee, who has Shiva in his atman, is satisfied with the amrita of jnana. O
Krishna! There is nothing for him to do, external or internal. Therefore, he
gradually casts aside external and internal tasks. He uses jnana to see what
should be known and then casts aside jnana too. If the mind is not single-
mindedly focused on Shiva, what is the point of performing karma? If the
mind has that single-minded focus, what is the need for karma? Therefore,
gradually, one no longer performs external or internal karma. In whatever
way possible, one immerses one’s mind in Shiva. Those who have fixed
their minds on Shiva are virtuous ones with steady intelligence. They obtain
supreme nivritti, in this world and in the next world. In this world, siddhi
can be obtained through the mantra ‘Namah Shivaya’. Therefore, for
superior and inferior prosperity, this is what must be grasped.”’”’
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Chapter 434-8.2(12) (Greatness of Panchakshara
Mantra)
‘“‘Shri Krishna said, “O supreme maharshi! O omniscient one! O great
ocean of every kind of jnana! I wish to hear the truth about the greatness of
panchakshara mantra.”’”’
‘“‘Upamanyu replied, “I am incapable of speaking about the greatness of
panchakshara mantra in detail, even if I speak for one crore years.
Therefore, I will narrate it briefly. Listen. Both the Vedas and the Shiva
agama texts speak about the mantra with six aksharas.1959 For Shiva’s
devotees, this is the means to understand every kind of meaning. There are
a limited number of aksharas. But it is excellent and captures the essence of
the Vedas, conferring emancipation. The expression has Shiva in its atman
and obeys his command. There can be no doubt that it ensures siddhi. It is
full of many kinds of divine siddhis and delights the minds of people. It is
certain that the deep meaning of this expression represents Parameshvara.
This mantra can be easily pronounced through the mouth and is famous for
capturing every kind of meaning. O omniscient one! All embodied beings
should utter ‘Namah Shivaya’. The first mantra, with six aksharas, is the
seed of every kind of learning. Its great meaning is extremely subtle and
should be known to be like the seed of a banyan tree. In the mantra with one
akshara, ‘AUM’, Shiva, who goes everywhere, is established. The divinity
is the one who is beyond the three gunas. He is omniscient and is the lord
who does everything. In the due order, the five subtle brahmanas, Ishana
and the others, are established in the mantra ‘Namah Shivaya’, each present
in one akshara. Thus, in the mantra with six aksharas, Shiva and the bodies
of the five brahmanas are present in subtle form. Following their natures,
the word and the object of the word are both directly present. The object is
the immeasurable Shiva, and the mantra is said to be the expression that
expresses him. The expression and the expressed are both present and
neither has a beginning. This is because the function of this terrible ocean
of samsara is without a beginning. Shiva, who is without a beginning, is
established and he is the one who frees from samsara. A medicine is the
antidote to a disease, and he is a natural antidote. Shiva is described as the
antidote to all the taints of samsara. Had the lord of the universe not existed,
everything would have been covered in darkness. Prakriti is insentient and
Purusha is ignorant. Pradhana and an atom1960 are also insentient. Without
being instructed by intelligence as a cause, they are themselves incapable of
creating. Instructions are about dharma and adharma, bondage and
liberation, and reflection. Without an omniscient entity, the first creation of
beings would not have occurred. Without a physician, a diseased person is
miserable and suffers. In that way, Sadashiva is complete, omniscient and
without a beginning. He is the lord who saves men from the ocean of
samsara. The lord is without a beginning, a middle and an end. His innate
nature is sparkling. The Shiva agama texts know Shiva to be omniscient and
complete. Therefore, the mantra expresses him. He is the one who is said to
be expressed. If one understands that the mantra represents supreme Shiva,
one becomes a siddha. This is said to be jnana about Shiva, the supreme
destination. Shiva is expressed through the mantra with six aksharas, ‘AUM
Namah Shivaya’. This is an expression that properly indicates Shiva. It has
Shiva in its atman and is not a meaningless statement. He is omniscient and
is complete in every possible way. Shiva is naturally sparkling. He is the
one who shows his favours to the worlds. Why should be speak something
that is false? If a person’s nature is tainted by the gunas, only then will he
behave in this way. He is not touched by fruits and is complete. This is the
omniscient one who speaks. Falsehoods are uttered by those who are
grasped by taints like attachment and ignorance. Such taints do not exist in
Ishvara. How can he speak something that is contrary? Shiva is omniscient
and is not known to possess any taints. Therefore, there is no doubt that his
sparkling words are true. Hence, a learned person must have faith in
Ishvara’s words. Depending on good deeds and wicked ones, a person who
has no faith in him, proceeds downwards. There are extremely charming
words uttered by excellent and serene sages, for the purpose of obtaining
heaven and emancipation. These should be known to be excellent
sayings.1961 There are words spoken out of attachment, hatred, falsehood,
rage, desire and thirst. When uttered, such expressions are said to be a
reason for proceeding to hell. There can be polished, gentle and charming
words, driven by attachment and uttered by those who are ignorant. They
are a cause for hardship in samsara. However, there are also expressions
that are not urged by attachment and similar things. They may not be
charming to hear. However, if they lead to welfare, there is no doubt that
they should be regarded as extremely beautiful. There are many mantras.
But there is none to equal the sparkling mantra uttered by Shiva, the
omniscient one. The Vedas, the Vedangas and the sacred texts exist in the
mantra with six aksharas. There is no mantra that is equal to it, or superior
to it. Seven crore major and minor mantras exist in this single mantra. As if
on a thread, the mantra with six aksharas strings them together. There is
jnana about Shiva and there are many kinds of learning that capture it.
Everything stated in them, is briefly enunciated in the mantra with six
aksharas, as if on a thread. What is the need for many mantras and many
extensive sacred texts, when ‘AUM Namah Shivaya’ is established in one’s
heart? Everything studied and heard, and every rite performed, is firmly
established in ‘AUM Namah Shivaya’. Therefore, this mantra must be
practiced. If ‘Namah’, followed by the three aksharas of ‘Shivaya’, exists
on the tip of a person’s tongue, his birth is successful. If a person faithfully
performs japa with the panchakshara mantra, regardless of whether he is
antyaja, a worst among men, foolish or learned, he is freed from the cage of
sins. When asked by Devi, Paramesha, the wielder of the trident, said this
for the welfare of all mortals, especially brahmanas.”’”’
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Chapter 435-8.2(13) (Greatness of Panchakshara
Mantra Continued)
‘“‘“Devi said, ‘Kali yuga is a polluted period, impossible to traverse and
impossible to conquer. The world is shrouded in the inauspicious and turns
away from dharma. The good conduct of varnas and ashramas decays and a
calamity presents itself. Rights are full of uncertainty, and everything is
adverse. Since the progression from guru to shishya vanishes, the
instructions are lost. O Mahehsvara! Through what means are you devotees
emancipated?’”’”’
‘“‘“Ishvara replied, ‘Men who are my devotees cleanse their atmans by
seeking refuge with the supreme learning of the panchakshara mantra in
their hearts and are liberated—even though they may be tainted in thoughts,
words and deeds, even if they no longer remember the smriti texts, even if
they are polluted and ungrateful and even if they criticize and are deceitful
in nature. They may be greedy, with crooked minds, but their minds are
immersed in me. My panchakshara mantra is learning that enables a person
to cross over the fear of samsara. O Devi! I have promised the world that
my devotee will be freed through this knowledge, even if he happens to be
fallen.’”’”’
‘“‘“Devi asked, ‘If a mortal person has fallen, he is not deemed worthy of
karma. If he performs the karma of karma yoga, he goes to hell. In that
case, how can a fallen person be liberated through this knowledge?’”’”’
‘“‘“Ishvara replied, ‘O beautiful one! What you have said is indeed true.
Now hear from me about a mystery that has been kept a secret so far. If a
fallen person is so deluded that he uses a mantra other than panchakshara
mantra to worship me, there is no doubt that he goes to hell. There are those
who subsist on water, subsist on air and observe other vratas to make
themselves suffer. They cannot reach my world through those vratas. If a
person uses panchakshara mantra to worship me even once, he goes to my
region. Such is the power of the mantra. Therefore, crores of austerities,
sacrifices, vratas and niyamas are not equal to worship with panchakshara
mantra. If a person worships me with panchakshara mantra, he is liberated
from the Pashas of bondage. He is emancipated. There is no need to think
about this. Whether he uses a mantra to Rudra or does not, as long as he
worships me even once with panchakshara mantra, a man is freed, even if
he happens to be foolish. O Devi! If a person devoutly worships me with
shadakshara or with panchakshara, along with brahmanga,1962 he is
liberated. Whether a person is fallen or is not fallen, irrespective of whether
he has obtained me or has not obtained me, when he conquers his rage and
worships me with this mantra, he becomes my devotee. Obtaining me
possesses qualities that are one crore times more than the qualities of not
obtaining me. O Devi! Therefore, to obtain me, one should worship me with
this mantra. Having obtained me, if a person possesses qualities like
friendliness and brahmacharya and devoutly worships me with this mantra,
he obtains my sarupya. What is the need to speak a lot? All devotees
possess the right to panchakshara mantra. Therefore, it is the best. It is
because of the powers of panchakshara mantra that the worlds, the Vedas,
the maharshis, eternal dharma, devas and the entire universe are established.
When dissolution arrives, all mobile and immobile entities are destroyed.
Everything merges into Prakriti and dissolves. O Devi! I am the only one
who is established then. There is no second, anywhere. At that time, all the
Vedas and sacred texts are established in panchakshara. Protected by my
Shaktis, they do not confront destruction. Through Prakriti and differences
in the atman, creation proceeds afresh from me. Gunas that had withdrawn
themselves inside, manifest themselves again. At the time, the divinity
Narayana assumes a form that is full of maya. In the midst of the waters, he
lies down on a couch that is made by a serpent. The grandfather, with the
five faces, was born from the lotus. He wished to create the three worlds.
But he was without an aide and was incapable. In the beginning, through his
mental powers, the infinitely energetic one created ten sons. To enhance
their siddhis, the grandfather spoke to me. “O Maheshvara! Please bestow
Shakti on my sons.” At the time, he entreated me in this way. I assumed
five faces and in the due order, uttered the five aksharas to the one born
from the lotus. The grandfather of the worlds used his five faces to accept
these. He understood me, Maheshvara, to be the one who was expressed
through that expression. Having learnt the different techniques of
application, Prajapati became a siddha with that mantra. He bestowed the
mantra and the accurate meaning of the mantra on his sons. They obtained
this jewel of a mantra directly from the grandfather of the worlds. Instructed
by him about the path, they wished to worship me.’”’”’
‘“‘“‘On Meru’s summit, there is the beautiful mountain named Munjavat. It
is prosperous and loved by me. It is always protected by my devotees.
Eager to create the worlds, they tormented themselves through fierce
austerities there, subsisting on air. They did this for one thousand divine
years. Beholding their devotion, I immediately showed myself before them.
To make the creation of the worlds prosper, I told those noble ones
everything about its application—rishi, chhanda, kilaka, bija-shakti, devata,
nyasa in six limbs and digbandha.1963 Realizing the greatness of the
mantra, the rishis engaged in austerities and the creation of devas, asuras
and humans flourished in a proper way. I will now recount the supreme
learning about the nature of this mantra. “Namah” must be stated at first,
followed by “Shivaya”. This learning about panchakshara mantra is present
in all the Upanishads. This is the eternal seed for everything, for every kind
of being. It expresses me and was first uttered from my mouth. The goddess
of this mantra has a complexion like that of molten gold. Her breasts are
thick and peaked. She possesses four arms and three eyes, with the crescent
moon on her head. Her hands are like lotuses. She is amiable and her hands
are in the varada and abhaya mudras. She possesses every auspicious sign
and is adorned with every kind of ornament. She is seated on a white lotus
and her hair is dark blue and curly. There are five coloured discs of rays
around her—yellow, black, smoky, golden and red. She is separately
ornamented with bindu and nada, which must be separately worshipped.
Bindu is in the form of the crescent moon and nada has the form of the
flame of a lamp. O one with the beautiful face! The second askhara is the
bija. This is the seed of the mantra. The fourth akshara has a long vowel and
the fifth akshara is mentioned as Shakti.1964 O one with the beautiful face!
The rishi’s name is Vamadeva and the chhanda is pankti.1965 I, Shiva, am
the devata of this mantra. O beautiful one! In the due order, the letters are
said to represent the rishis Goutama, Arti, Vishvamitra, Angiras and
Bharadvaja. In general, chhandas are gayatri, anushtup, trishtup, brihati and
viraj and devas are Indra, Rudra, Hari, Brahma and Skanda. O one with the
beautiful face! My five faces are stated to be their places, starting with the
east, moving upwards, with “Na” and so on. The first, second and fourth
aksharas are pronounced in an udatta accent, the third is anudatta and the
fifth is svarita.1966 This is known as the fundamental learning about Shiva,
Shiva’s sutra and panchakshara. It is known under other names too. This
mantra to Shiva is my great heart. “Na” is spoken of as my head, “ma” as
my tuft of hair, “shi” as my armour, “va” as my eyes and “ya” as my
weapon. At the end of the varnas, one should utter their accompaniments—
namah, svaha, vashat, hum, voushat and phat.1967 While the foundational
mantra remains the same, the fifth varna can be embellished by the twelfth
vowel sound.1968 Using this mantra and through japa, oblations and other
things, depending on differences in thoughts, words and deeds, a devotee
should worship us. There will be variations according to wisdom, time,
sacred text used, intelligence, capacity, wealth, use of yoga and inclination.
O Devi! However, whoever does this anywhere and at any time, as long as
the worship is full of devotion, it conveys him to emancipation. O beautiful
one! As long as the mind is devoted to me, whether something is done in
the right order or in the reverse order, it is loved by Shiva. Nevertheless, in
all the sacred texts, I have created some rules, so that my devotees are not
utterly helpless. Therefore, I will first state the auspicious procedure of
receiving this mantra. Without this, japa fails. With it, it is successful.’”’”’
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Chapter 436-8.2(14) (Greatness of Panchakshara
Mantra Continued)
‘“‘“Ishvara said, ‘O one with the beautiful face! Even if japa is performed
to obtain instructions, if it is performed in the absence of instructions, kriya,
shraddha and dakshina, it is fruitless. If there are successful instructions and
successful kriyas, with dakshina and devotion towards me, the great fruit of
siddhi is obtained through this mantra. One should approach a guru, a
brahmana acharya who knows the truth. He must possess virtuous qualities
and must be devoted to japa, dhyana and yoga. With pure sentiments, one
must make efforts to satisfy him, placating him in thoughts, words and
deeds. The brahmana must make every kind of effort to worship the
acharya. If he possesses the wealth, he must devotedly present the guru
elephants, horses, chariots, jewels, fields, houses, ornaments, garments,
grain and riches. If he desires siddhi for himself, he must not be deceitful in
the matter of wealth. After this, he must submit himself and everything he
possesses to the guru. In this way, following the norms and according to
capacity, he must serve the guru without any deception. In the course of
time, he will receive the mantra and jnana from the guru. If he is pleased
with the worship, the guru will allow the shishya to reside with him for a
year, serving him without any ahamkara. On an auspicious day, he will be
made to bathe and fast. So that he is purified, he will again be bathed with a
pot that is full of ghee, water sanctified through the use of mantras and
other pure articles. He will be ornamented and wear excellent garments. He
will wear fragrances, garlands, garments and ornaments. Auspicious
benedictions will be uttered and brahmanas will be worshipped. An
auspicious spot will be chosen along the shore of an ocean, the bank of a
river, in a cow pen or temple or in a pure place within the house. The time
and tithi must be such that they ensure siddhi, free of all taints and with an
auspicious conjuction of nakshatras. Showing him favours, the guru will
follow the norms and bestow jnana on him. Extremely pleased in his mind,
the guru will utter the letters carefully, with the right sound. Having uttered,
he will ask the shishya to follow and repeat the excellent mantra. He will
state, “Let everything be auspicious for you. Let everything be beautiful.
Let everything be pleasant.” In this way, having bestowed the mantra on
him, the guru will issue the subsequent instructions.’”’”’
‘“‘“‘Having received the mantra and the permission from the guru, he will
control himself. Stating the mantra first, he will take a sankalpa to perform
japa every day. As long as he lives, every day, he will perform japa one
thousand and eight times. If a person is single-minded in this way and does
not pursue anything else, he attains the supreme objective. If a person
lovingly performs japa four hundred thousand times and restrains himself,
eating only at night, he is known as a Pourashcharanika.1969 Having
completed purashcharana, if a person continues to perform japa every day,
there is no one on earth who is his equal. Having become a siddha, he
bestows siddhi on others. Having bathed, he must sit down in an auspicious
spot, binding his mind to pleasant subjects. In his heart, he will think of you
and me. He will think of his own guru. When he sits down, he will face the
north or the east. He will be single-minded and silent. He will purify the
five tattvas that are subject to scorching and deluge. He will perform nyasa
with the mantra and make his body successful. He will control his prana
and apana breath and perform dhyana on our two images. He will remember
the learning—the respective place, the form, the rishi, the chhanda, the
devata, the bija-shakti and the expression. Remembering these, he will
perform japa with panchakshara mantra. Those who are accomplished about
the meanings of the agama texts say that japa in the mind is the best. That
done in an inaudible voice is middling. When the words are spoken out, that
is worst. The best devata is Rudra, Vishnu is middling and Brahma is worst
as a devata. This is described as the order. When the aksharas are uttered in
high, low or medium pitches, clearly articulated or not articulated, the
words of the mantra are spoken out aloud. This is described as japa with the
words spoken out. When the tongue throbs and there is a slight utterance,
which may or may not be heard by others, this is spoken of as an inaudible
voice. When the array of aksharas is only in the mind and one thinks about
the meanings of letters and words, this is known as japa done in the mind.
When the words are spoken out, if the quality is one, the quality of japa
with an inaudible voice is one hundred and the quality of japa performed in
the mind is said to be one thousand. When it is sagarbha,1970 the benefits
become one hundred times more. Japa with pranayama is said to be
sagarbha. In the beginning, or at the end, even agarbha pranayama is
praised. After performing pranayama forty times, he must understand the
meaning of the mantra and remember it. If he is unable to do it that many
times, he will perform japa as many times as he can. He can perform
pranayama five or three times, agarbha or sagarbha. But sagarbha is
praised. Japa with dhyana is said to be one thousand times better than
sagarbha. In this way, one of the five types1971 of japa should be
performed, according to capacity.’”’”’
‘“‘“‘There are many ways of counting the number of times japa has been
done. Using the fingers is one. It is known that eight times that number can
be counted by lines, ten times that number by sons who are alive,1972 one
hundred times that number by using conch shells or jewels, one thousand
times that number by using coral, ten thousand times by using crystal, one
hundred thousand times that number by using pearls, one million times that
number by using the seeds of lotuses and one crore times that number by
using gold pieces. However, by using knots of kusha grass or rudraksha, it
is said that one can count an infinite number of times. When japa is
performed with a string of rudrakshas that has thirty beads, wealth is
obtained; with twenty-seven beads, nourishment is obtained; with twenty-
five beads, emancipation is obtained; and fifteen beads bestow the fruits of
abhichara. When the thumb is used to count, this bestows emancipation; it
should be known that the index finger destroys enemies; the middle finger
bestows wealth; and the ring finger ensures peace. If there are one hundred
and eight beads, the string is supreme among all those that are excellent. A
string with one hundred beads is excellent, fifty makes it middling. Fifty-
four rudraksha beads are also described as best. In this way, japa must be
performed with such strings of beads and no one else must see. In an act of
japa, the little finger is said to be inauspicious and should be avoided. For
japa, the thumb must be used, in combination with the other fingers. If japa
is performed without the thumb, it is fruitless. Compared to japa performed
at home, it is known that japa performed in a cow pen is one hundred times
more efficacious. In a sacred forest or garden, the efficacy is one thousand
times more. On a sacred mountain, it is ten thousand times more; and along
the banks of a river, it is said to be one hundred thousand times more
effective. In a temple, it said to be one crore times more; and in my
presence, it is infinitely more efficacious. Japa is praised in the presence of
the sun, the fire, the guru, the moon, a lamp, near water and in the presence
of brahmanas and cattle. Facing the east is desirable. Facing the south is for
those practicing abhichara. If one faces the west, wealth is obtained. If one
faces the north, it is known there will be peace. When the mantra is uttered
in the presence of the sun, the fire, brahmanas, devas, gurus or others, one
must not turn one’s face away from them. One should not wear a headdress
or a jacket. One must be humble. The hair must not be dishevelled, and the
throat should not be covered. One must never perform japa when one is
lamenting, or when one is impure and has not purified oneself. Anger,
intoxication and sneezing—these three must be avoided. One should not
spit or yawn. The task of japa must not be performed when dogs, or those
who are inferior, can see. After performing achamana, you and I must be
remembered. He can also look at the stellar bodies and perform pranayama.
Japa must not be performed without a seat, while lying down, while
walking or standing up, on the road, in an inauspicious spot or in the dark.
The legs must not be stretched, and one should not be seated in the posture
of a cock.1973 It must not be done astride a vehicle or a bed, nor when one
is overcome by worries. If he is capable, he should perform many japas. If
incapable, he should perform as many japas as he can. What is the need to
speak a lot? Listen to my succinct words.’”’”’
‘“‘“‘A pure person with good conduct obtains benefit through japa and
dhyana. Good conduct is supreme dharma. Good conduct is supreme
wealth. Good conduct is supreme learning. Good conduct is the supreme
destination. A man devoid of good conduct is censured in the world. He is
not happy in the world hereafter. Therefore, good conduct must be
followed. The Vedas and the sacred texts, state recommended karma, for
those who follow the Vedas. This is good conduct. Nothing else constitutes
good conduct. Those who follow good conduct are spoken of as virtuous.
The foundation of good conduct is said to be belief. If a person is distracted
and does not believe, he will deviate from good conduct. A person who
constantly believes will never be censured. Therefore, one should believe.
Belief is said to represent the view that happiness and misery are
respectively obtained through good and bad deeds, in this world and in the
next one. O beloved! I will tell you about another secret that should be kept
a secret. This must never be spoken about, especially to a non-believer, an
animal, a person devoid of good conduct, a person who has fallen down, or
an antyaja. In kali yuga, other than panchakshara mantra, there is nothing
that can save. Irrespective of whether a person is pure or impure, if he uses
the mantra when he is walking, standing, or undertaking any other work he
wills, it will not be successful. If a man does not possess good conduct and
has not been purified along the six paths, if he has not been instructed by a
guru, this mantra will not be successful. However, in every case, if the
person is full of great devotion towards me, this ensures siddhi. There
should be no doubt that this is not the case with other mantras. O beloved!
For this mantra, one should not pay too much of attention to lagna, tithi,
nakshatra, day of the week and conjunctions. This is always awake, never
asleep. This great mantra never harms anyone. This mantra is susiddha,
siddha or sadhya.1974 When instructed by a guru who is a siddha, it
becomes susiddha. When instructed by a guru who is not a siddha, it is
merely siddha or sadhya. However, even if it has been instructed by a guru
who is not a siddha, if there is great devotion towards me, both the mantra
and the guru become siddha. Other mantras have an issue about who
possesses the rights. Therefore, a learned person should abandon those and
resort to the supreme learning, the panchakshara mantra itself. If other
mantras become siddha, it isn’t necessarily true that this mantra will
become siddha. But if this great mantra becomes siddha, all others will also
be siddha. O Maheshvari! When other devas are obtained, I am not
necessarily obtained. However, when I am obtained, all of them are
obtained. The norm is the same for mantras. The use of this mantra is
completely neutral about the class one has been born into. Hence, it doesn’t
have a taint that other mantras possess. Nevertheless, it should not be used
for minor fruits, or suddenly used against insignificant adversaries. It
possesses great strength.’”’”’
‘“‘Upamanyu concluded, “In this way, for the welfare of the universe,
Mahadeva, the wielder of the trident, himself spoke about the rules for
panchakshara mantra to Mahadevi. If a person devoutly chants this, or
controls himself and listens to it, he is freed from all sins and proceeds to
the supreme destination.”’”’
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Chapter 437-8.2(15) (Greatness of the Guru)
‘“‘Shri Krishna said, “O illustrious one! O lord! You have spoken about the
greatness of the mantra and the method of its use, as stated in the shruti
texts. I now wish to listen to the excellent account about Shiva’s samskara.
When speaking about acceptance of the mantra, it was mentioned a bit and
it shouldn’t be forgotten.”’”’
‘“‘Upamanyu replied, “I will indeed tell you about the supremely sacred
samskara, which destroys all sins. This was stated by Shiva himself. A man
who is properly authorized performs worship and other things. It is known
as samskara, because following the six paths, the person is purified. When
vijnana is bestowed, the bondage of Pashas withers away. Therefore,
samskara is also spoken of as diksha.1975 As instructed by Shiva, the
paramatman, in the Shiva agama texts, the process of diksha has three
components—Shiva, Shakti and the mantra. As soon as one sees the guru,
touches him or converses with him, the Pashas wither away. This is spoken
of as Shambhu’s diksha and it is divided into two parts, depending on
whether it severs all bonds or severs only milder ones. When nivritti is
instantaneous, this is held to be superior diksha. When the man continues to
live, but his sins are cleansed, this is the milder form of diksha. In the
process of Shakti diksha, jnana enters the shishya’s body. Using his insight
of jnana, the guru uses the path of yoga to accomplish this. In the process of
mantra diksha, kriyas are performed in a pit within a mandala, prepared
earlier. The guru should do this externally, slowly and even more slowly. In
the process of Shaktipata,1976 favours should be shown to the shishya. In
brief, its foundation is the following of Shiva’s dharma. If Shakti does not
descend, if purity is not generated, if there is no learning and if Shiva’s
conduct is not followed, there is neither emancipation, nor siddhi.
Therefore, one should observe the signs for Shaktipata. Through jnana and
kriya, the guru must purify the shishya. If an evil-minded person is deluded
and acts in a contrary way, he will be destroyed. Therefore, the guru must
make every kind of effort to test the shishya. When there are signs of
Shaktipata, enlightenment is possible. Supreme Shakti assumes the form of
enlightenment. The signs of enlightenment and bliss are evident through
internal changes. For example, there can be trembling. The body hair can
stand up. The voice, the eyes and other limbs may behave in an unnatural
way. The guru must test these signs in the shishya. He can do this in the
course of Shiva’s worship, or through those he associates with. The shishya
must also test the merit of the guru. He must make every kind of effort to
behave reverentially towards the guru. It is said that the guru is Shiva and
Shiva is the guru. Whether it is the guru or whether it is Shiva, both are
there for purposes of knowledge. Shiva is knowledge and knowledge is the
guru. Whether one worships Shiva, knowledge or the guru, the fruits are
identical. All devas and all mantras are present in the guru. Therefore, every
effort must be made to accept his commands with a bowed head. If he
desires his welfare, he must not even think of transgressing the guru’s
commands. If a person obeys the guru’s commands, he obtains the wealth
of jnana. Whether he is walking, standing, sleeping, eating or performing
some other task, in the guru’s presence, he must do everything after taking
his permission. In his guru’s house or his presence, he must not sit wherever
he wishes. Since the guru is like a deva, his house is like the temple of a
deva. If he associates with sinners, because of that sin, he will fall down. In
contact with fire, gold loses its impurities. In that way, as a result of the
association with the guru, a man gives up his sins. When a pot of ghee is
placed near a fire, the ghee melts. In that way, in the acharya’s presence,
sins dissolve. A kindled fire burns down, regardless of whether the kindling
is wet or dry. Similarly, if the guru is satisfied, sins are instantly burnt
down. In thoughts, words and deeds, he must never anger the guru. If he is
enraged, the lifespan, prosperity, jnana and kriya can be burnt down. If
there is cause for him to be angered, sacrifices, yamas and niyamas are
unsuccessful. There is no need to think about this. A man must never speak
any words against the guru. In his great delusion, if he says any such thing,
he will proceed to Rourava hell. If an intelligent man desires his welfare, in
thoughts, words and deeds, he must make efforts to follow his guru’s
instructions and not indulge in any falsehood in this connection. Whether he
has been specifically instructed or not, he must always do what brings
pleasure and benefit to the guru. Whether in his presence or in his absence,
he must carry out his tasks. Such good conduct, devotion and a constantly
ready mind make the guru love the shishya, who then becomes worthy of
Shiva’s dharma.”’”’
‘“‘“The guru must possess qualities and be wise. He must be capable of
illuminating the supreme bliss. He must be attached to Shiva’s tattvas,
which bestow emancipation. He must not be otherwise. The tattva generates
understanding and leads to supreme bliss. A person who knows the tattva
can indicate the path to bliss. The benefit cannot be conferred by a person
who possesses only the name and not the knowledge. Two boats can carry
each other across. Two rocks cannot carry each other across. Thus, if the
guru is one who is a guru only in name, emancipation will also be in name.
Those who know the tattva are liberated and can liberate others. If a person
lacks the tattva, how will he accept understanding about the atman? A
person who cannot accept emancipation is spoken of as a Pashu. When
urged by a Pashu, nature as a Pashu does not go away. Thus, one should
seek out a person who knows the tattva and is liberated, because he can
liberate. He must possess all the auspicious signs and must know all the
sacred texts. He must be knowledgeable about the means for every kind of
mode. A person who does not know the tattvas will fail. If a person’s
feelings and intelligence flow from the tattvas, as soon as one looks at him,
supreme bliss is generated. Hence, one should seek an association with a
person who can generate understanding and bliss. An intelligent man will
choose him as a guru, not someone else. The shishya must be humble in
conduct and the guru must be worthy and skilled. A person who desires
emancipation must serve him until knowledge has been obtained. When the
knowledge has been obtained, he will remain there, serving him devotedly
and following the tattva. The tattva must never be ignored or cast aside. If
no bliss or enlightenment is experienced even after a year, the shishya must
seek refuge with another guru. Though he seeks refuge with another guru,
he must never dishonor his former guru, his former fellow shishyas, his
former guru’s sons, or those who have urged him to seek enlightenment. He
must approach a brahmana who is accomplished in the Vedas. He must
worship the guru, who is wise, pleasant in his limbs and charming to
behold. He must be someone who grants freedom from every kind of fear,
with his mind full of compassion. In thoughts, words and deeds, he must
make efforts to satisfy him. Until he is pleased, the shishya will continue to
worship him. When he is pleased, the shishya’s sins are instantly destroyed.
Therefore, depending on one’s riches, one must devotedly give the guru
wealth, jewels, fields, homes, ornaments, garments, vehicles, beds and
seats. If one desires the supreme destination, one must not be deceitful in
the matter of riches. He is the father, the brother, the lord, the relative, the
friend, the colleague, wealth and happiness. Therefore, everything must be
given to him. After offering all this, he must touch water and offer himself
and everything he possesses. He must always remain obedient to him.
Taking his instructor to be Shiva, he has offered himself up to him. When
an embodied being becomes like Shiva, there is no rebirth for him. When a
shishya seeks refuge with him, the guru must test him for a year, if he is a
brahmana. A kshatriya must be tested for two years and a vaishya for three
years. He will issue instructions to give up objects and even one’s own life.
The instructor will treat them differentially and not impartially. Superior
shishyas will be given inferior tasks and inferior ones will be given superior
tasks. When they are scolded and beaten, if they are not miserable, they are
worthy, controlled and pure, deserving the rites of Shiva’s samskara. The
determination of the sacred texts is that brahmanas who are devoted to
Shiva must be non-violent, compassionate, constantly active, alert in their
minds, without pride, intelligent, devoid of rivalry, pleasant in speech,
upright, mild, pure, humble, steady in intelligence and pure in conduct.
They must possess such good conduct in thoughts, words and deeds.
Following the norms, they can then be purified and bestowed
understanding. On their own, women do not possess the rights to rites
connected with Shiva’s samskara. They can do so if instructed by the
husband and if they possess devotion towards Ishvara. In a similar way, a
woman without a husband must seek the son’s permission. With the father’s
permission, a maiden obtains the right. These paths are not recommended
for mortal shudras, especially those who have fallen down, and those born
as mixed varnas. However, if such a person is full of natural devotion for
Shiva, the supreme cause, there is a recommended means of purification.
Sins can be cleansed by offering padodaka.1977 If a brahmana has been
born through an anuloma marriage,1978 his purification will be undertaken
following the path indicated for this mother’s family. If a maiden has been
engaged by her father in Shiva’s dharma, she should be given in marriage to
someone who is a devotee, not to someone who is opposed. If she is given
in marriage to someone who is adverse and deluded, she should try to make
her husband understand. If she is unable to do so, she should abandon him
and undertake the rites of dharma in her mind. Though she was devoted to
her husband, Atri’s wife1979 abandoned her husband, supreme among
sages. She performed austerities dedicated to Shankara, the likes of which
had never been performed before. She1980 was not engaged to do this by
her guru. Nevertheless, she performed austerities, worshipped the divinity
Narayana and obtained the Pandavas as her husbands. Since a woman is not
independent, she does not suffer from taints if she pursues the supreme
objective and follows Shiva’s dharma. This only shows the respect shown
to Shiva’s instructions. What is the need to speak a lot? Anyone who seeks
refuge with Shiva and is subservient to his guru, goes through samskara.
Differences in the actual samskara do not matter. If wisdom is generated, if
there is mental samskara by following the path of yoga, a person is never
defeated. The secret kriyas for samskara, stated from the guru’s mouth, after
the pit in the pavilion, cannot be spoken about in detail and have been
mentioned briefly.”’”’
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Chapter 438-8.2(16) (The Shishya’s Samskara)
‘“‘Upamanyu said, “An auspicious day and a pure spot, free of many taints,
must be chosen. Following the rules,1981 the place must first be cleaned. In
the proper way, the ground must be tested for smell, colour and taste.
Following what has been stated in the sacred texts on arts and crafts,1982 a
pavilion must be constructed there. An altar must be constructed in the
middle. Starting with Ishana’s direction, in the due order, eight pits must be
dug in the eight directions. The chief pit must be dug in the west.
Alternatively, only a single beautiful pit, the main one, can be dug in the
west. The place must be decorated with many kinds of canopies, standards
and garlands. A mandala, with auspicious signs, will be drawn in the centre
of the altar. The powder used for the mandala will be red and made out of
gold, so that it is worthy for purposes of invoking Ishvara. If there is a lack
of riches, shali and nivara1983 rice can be crushed and mixed with sindura.
The mandala can be the length of one hand or two hands. It can be white or
red. The pericarp of the lotus must be the length of one hand or eight
fingers. The filaments will be half that length and the remaining space will
be filled with eight petals. If the size of the lotus measures the length of two
hands, the filaments will be double in size. Another beautiful and excellent
diagram must be drawn to the north-east of the earlier mandala, the length
of one hand or half that size. Vrihi, other kinds of rice, sesamum and
flowers will be sprinkled on this and all of it covered with kusha grass. A
pot, with all the auspicious signs, must be prepared. This can be made out
of gold, silver, copper or clay. It will be filled with fragrances, flowers,
akshata, kusha and durva grass. With a piece of white thread, two new
pieces of cloth will be tied around the neck. This will be filled with
sanctified water, durva grass and other objects and covered. The pot,
another pot filled with water, a conch shell and a wheel must be placed.
Except for the thread, all the others can be substituted by petals of
lotuses.1984 The seat for the universal destroyer will be conceived on the
northern petal of the lotus and the pot filled with water, with sandalwood
paste mixed, will be placed in front of it. As has been indicated in earlier
cases, the other pot will be sanctified with mantras and placed to the east of
the mandala. Having done this, following the norms, Isha’s great worship
will be undertaken. This can be also done along the shores of an ocean, on
the banks of a river, in a cow pen, on a mountain, in the home, or in any
other beautiful spot. Everything will be done, as has been indicated earlier,
with the exception of constructing the pavilion.”’”’
‘“‘“Having created the mandala and the level ground for the fire, with a
pleasant face, the guru will enter the chamber where the worship will be
performed. Everything that is auspicious will be invoked and Mahesha’s
great worship will be undertaken in the centre of the mandala. Shiva will
again be invoked and worshipped in Shiva’s pot. He will face the west and
meditate on Ishvara, who protects the sacrifice. The vessel representing the
universal destroyer is to the south and Isha, the lord of weapons, will be
worshipped in this. Accomplished in the use of mantras, he will perform
nyasa of the mantras in the sanctified pot. He will display all the mudras
and use mantras to perform the sacrifice. The excellent instructor will then
offer oblations into Shiva’s fire. All around the main pit, other brahmanas
will offer oblations. It is recommended that the number of oblations offered
by them should be half or one-fourth of the number of oblations offered by
the excellent instructor in the main pit. Others, devoted to studying, will
chant stotrams or auspicious benedictions. Others devoted to Shiva will
perform japa in the proper way. Following the proper norms, assistant
priests will worship, dance, sing, play musical instruments and engage in
other auspicious acts. The instructor will pronounce auspicious benedictions
and again worship Shankara. He will pray to the divinity, with the desire
that the shishya should be shown favours. ‘O divinity! O lord of devas!
Please enter my body. O ocean of compassion! O lord of the universe!
Please show me your compassion and free me.’ Having done this, the
instructor receives the required permission. The shishya, who has only
eaten havishya, will be brought. He must have eaten only once or fasted. He
must have bathed and performed the morning rites. He will perform japa
with Pranava and meditate on the divinity. The child will be made to sit on
a seat made out of darbha grass, facing the north. This will be in front of the
mandala, towards the western or southern door. He will be seated, raising
his hands up in salutation. The guru will stand, facing the east. Displaying
mudras, he will sprinkle his head with water from the vessel meant for
sprinkling. Chanting mantras, he will strike the shishya’s eyes with a bunch
of flowers and bind them with a new piece of silk cloth. The guru will then
make the shishya enter the mandala through the door. Having entered, he
will worship Shambhu and perform pradakshina thrice. He will render an
offering of flowers, mixed with gold, to the lord. Facing the east or facing
the north, he will then prostrate himself on the ground, like a rod. As was
the case earlier, the instructor will recite the basic astra mantra and sprinkle
his head with water, removing the blindfold over his eyes. Having seen the
mandala again, he will join his hands in salutation and prostrate himself
before the lord. The guru, Shiva’s acharya, will make the shishya sit on a
seat made of darbha grass, to the south of the mandala and on his left. He
will worship Mahadeva and place his auspicious hand on his head. His hand
is full of Shiva’s energy and Shiva’s knowledge. Chanting Shiva’s mantras,
the instructor will perform nyasa on the shishya’s head and all over his
body. The shishya will prostrate himself on the ground before the instructor,
who is Ishvara’s form. The shishya will be seated, as was the case earlier.
Following the norms, he will offer three oblations into Shiva’s fire. He1985
will touch his head with the tips of darbha grass. In this way, his own
knowledge enters him.”’”’
‘“‘“Prostrating himself before Mahadeva, he will perform
nadisandhana.1986 The exit of prana will be performed in accordance with
the paths indicated in Shiva’s sacred texts. Entering the shishya’s body, he
will remember and chant the mantras for water rites.1987 With the main
mantra for water rites, he will offer ten oblations. In the due order, chanting
the ancillary mantras, three oblations will be offered. For the sake of a
prayashchitta, the instructor will then offer complete oblations.1988
Knowledgeable about mantras, he will then use the foundational mantra to
offer ten oblations again. Worshipping the lord of devas again, the instructor
will then perform achamana properly. Following the norms, he will raise the
shishya from his own jati. If he has been born as a vaishya, he will first be
raised up to the status of a kshatriya and then raised up to the status of a
brahmana. If he has been born as a kshatriya, the instructor will raise him
up to the status of a brahmana. In either case, the shishya will then be raised
up to the status of Rudra. If he has been born as a brahmana, he will be
directly raised up to the status of Rudra. The instructor will then sprinkle
and strike the child, treating his atman as his own atman. He will then
remember Shiva’s atman. As has been mentioned before, there is a wind
that sparkles like a flame in the nadi. Using the mantra for rechaka, the guru
will draw this out. When this has emerged, he will enter the shishya’s nadi,
and through that, his heart. Having entered, he will remember the
consciousness, which is like a blue dot. He will think of this, sparkling and
blazing in its own energy. Having grasped this, he will use samhara
mudra1989 and using the mantra for puraka, fill up the nadi, thereby
making the two atmans one. Using kumbhaka and rechaka, he will take this
and place it in the shishya’s heart. He will touch him and give him the
sacred thread that has been obtained from Shiva. He will then offer three
oblations, followed by a complete oblation.”’”’
‘“‘“The shishya will be seated on an excellent seat that is to the south of the
divinity. The seat will be covered with kusha grass and flowers. He will
clasp his hands together and sit facing the north. It is recommended that the
guru should himself be seated in svastikasana1990 on an excellent seat,
facing the east. Along with auspicious sounds, he will then recite the great
mantras. The instructor will take the pot that has been filled with water and
meditating on Shiva, sprinkle the shishya’s head. Wiping off the water, he
will make him bathe and don white garments. After performing achamana
and ornamenting himself, the shishya will join his hands in salutation and
go to the pavilion. As was the case earlier, the guru will make him sit down
on a seat spread with darbha grass. Performing kara-nyasa, he will worship
the divinity in the mandala. In his mind, the instructor will meditate on the
divinity. Mentioning Shiva’s name, he will take bhasma in his hands and
smear the child with this. After this, Shiva’s acharya will perform all the
rites connected with burning and the deluge and perform nyasa of the
Matrikas. The instructor will meditate on Shiva, seated on the shishya’s
head. Following the norms, he will invoke Shiva there and worship him
mentally. He will join his hands in salutation and pray, ‘O divinity! Always
remain here.’ Having submitted this, he will remember Shambhu’s radiant
energy. Having worshipped Shiva, he will obtain Shiva’s permission. Very
softly, he will whisper Shiva’s mantra, which represents Shiva’s atman, in
the shishya’s ear. He, in turn, will join his hands in salutation and with a
concentrated mind, listen to this mantra. Following the instructions of
Shiva’s acharya, the shishya will slowly recite it. Accomplished in mantras,
the instructor will instruct him about the Shakti in the mantra. He will make
him recite it comfortably and instruct him about auspicious benedictions.
He will briefly explain the meaning of the mantra to him, about identity
between the expression and the person being expressed. He will instruct
him about Ishvara’s form and also instruct him about the asanas of yoga.
Having obtained the guru’s permission, in the presence of Shiva’s fire and
the guru, the shishya will devotedly recite the words for diksha. ‘It is better
to give up my breath of life and better that my head is severed than to eat
without worshipping the three-eyed Bhagavan. As long as there is delusion
and hardship, he is the one who will constantly give. Until then, full of
devotion, I will worship the divinity.’ This is the pledge taken by a person
who takes to Shiva’s path. Having obtained the right, he will remain under
his guru’s control and carry out his instructions. Thereafter, the guru will
perform kara-nyasa and gather bhasma with his own hands. He will give
this to the shishya, along with the main mantra and a rudraksha, over which,
mantras have been pronounced. If possible, he will give him an image of
the divinity, whose form is mysterious. He will also give him everything
required for worship, oblations, japa, dhyana and sadhana. Having obtained
the permission from the instructor, and not otherwise, with a great deal of
respect, the shishya will accept these from Shiva’s acharya. He will lower
his head and devotedly accept everything from the acharya. He will
preserve these and worship Shambhu in his home, or in a matha.1991 After
this, the instructor will teach him about good conduct for Shiva’s devotees,
depending on his devotion, faith and wisdom. He must lower his head and
accept everything stated, everything informed and everything described by
Shiva’s acharya, including the pledge. When the instructor’s command is
received, not because of his own wishes or because someone else instructs
him, he should understand, read and listen to Shiva’s agama texts. The
process of samskara and the pledge have been described briefly. For men,
this is the supreme sadhana for reaching Shiva’s city itself.”’”’
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Chapter 439-8.2(17) (Rules for Diksha as Shiva’s
Devotee)
‘“‘Upamanyu said, “After this, considering how worthy the shishya is, the
guru will purify him according to the six paths, which free from every kind
of bondage. In brief, these six paths are stated to be Kala, Tattva, Bhuvana,
Varna, Pada and Mantra. The learned say that the path of Kala consists of
Nivritti and other Kalas. In their five respective forms, these five Kalas
pervade the paths. The path of Tattva is said to be from Shiva’s tattvas to
the earth. Their number is said to be twenty-six and they are both pure and
impure. The path of Bhuvana is described as starting with Adhara and
ending with Unmana.1992 Without getting into sub-divisions, there are
sixty of these. The path of Varna is said to be fifty letters, which have forms
as Rudras. The path of Pada is said to have many varieties. The path of
Mantra is above all the others and is pervaded by the supreme knowledge.
Shiva is not counted in the tattvas, because he is the leader of tattvas.
Similarly, the leader of mantras is not counted in the path of Mantra. The
path of Kala pervades, and the other paths are pervaded. A person who does
not know the tattvas does not deserve to be purified through these paths, nor
a person who does not know the nature of these six paths. A person who
does not know what pervades and what is pervaded, is incapable of
knowing the nature of the paths, just as he does not know what pervades
and what is pervaded. A person who has comprehended this properly can
purify through the paths. As in the earlier case, the pit and the mandala
must be prepared. To the east, the mandala for the pot must be prepared,
with a size that is the length of two hands. Having bathed and performed the
daily rites, Shiva’s acharya must enter the mandala, along with the shishya,
and worship Shambhu, as was the case earlier. Using excellent rice that
measures at least one adhaka, payasam must be prepared for the lord. Half
of that will be offered as naivedya and the remaining half kept for oblations.
If the mandala has been prepared earlier, with many colours, the instructor
must place five pots. There will be one each for each of the directions and
one in the centre. He will be accomplished in the kalpa rituals. Invoking the
five brahmanas and uttering the basic mantra, starting with ‘Namah’ and
ending with ‘ya’1993 and including bindu and nada, he will perform the
rituals. Ishana will be invoked in the pot at the centre, Purusha to the east,
Aghora to the south, Vamadeva to the north and Sadyojata to the west. He
will perform the rites for protection and display the mudras. Having
invoked mantras over the pots, as was the case earlier, he will offer
oblations into Shiva’s fire. Half of the payasam was set aside as oblations.
His will be offered as oblations and the remainder set aside for the shishya
to eat. As was the case earlier, after the water rites and mantras, a complete
oblation will be offered, with the showing of lamps. In the ritual with the
lamp, using the lamp, three oblations will be offered, with the mantra
‘AUM hum Shivaya phat svaha’. With each mantra, one should meditate on
the blazing form of the image. Three brahmana girls were asked to spin
three white pieces of thread, one each. These will be tied together and the
shishya’s tuft of hair bound with this. When the shishya stands upright, the
thread should hang downwards, from the top of his head to the big toe on
his feet. Sushumna will be symbolically united with this thread.
Accomplished in mantras, he will display the mudra for peace and use the
basic mantra to offer three oblations, invoking consciousness in the
shishya’s presence.1994 As was the case earlier, he will strike the shishya’s
heart with flowers. Consciousness will be invoked within a lotus with
twelve petals. The thread of consciousness will be joined with the thread
and protected by the armour of astra mantra. Covering the thread, he will
then think of the shishya’s body. The three threads are bonds, representing
objects of pleasure and enjoyment. He will think of the body giving rise to
senses and material objects. Space and the elements are forms of the Kalas,
Shantyatita and the others. With the word ‘Namah’, their names will be
mentioned, and they will be joined to the thread. Alternatively, as was the
case earlier, the bija mantras can be used. He will contemplate the pervasive
impurities in the tattvas and the pervasive nature of Kalas in the impurities.
Offering oblations, he will ignite the Kalas. He will strike the shishya’s
head and the thread on his body. Pronouncing the mantra, he will decorate
the thread with Shantyatita-pada. In the due order, he will start with
Shantyatita-pada and end with Nivrittti-pada. After this, three oblations will
be offered inside the mandala and Shiva worshipped. The shishya will be
made to sit to the south of the divinity, with his face towards the north, on
darbha grass spread out inside the mandala. After oblations have been
offered, the guru will give the remaining charu to the shishya. Mentioning
Shiva’s name first, the shishya will eat what has been given to him by the
guru. He will then perform achamana twice and chant Shiva’s mantra. In
the other mandala, the guru will give him panchagavya. Remembering
Shiva, he will drink this devoutly, performing achamana twice. As was the
case earlier, the shishya will now be made to sit in the third mandala. He
will be given a twig, possessing the characteristics mentioned in the sacred
texts, for cleaning his teeth. Facing the north or the east, the shishya will
control his speech. While seated, he will clean his teeth with its soft tip. He
will then wash his hands and cast the twig aside. Performing achamana, he
will remember Shiva. When instructed by the instructor, he will join his
hands in salutation and enter Shiva’s mandala. If the guru happens to see
the twig, which has been cast aside, towards the north-east, west or in front,
this happens to be auspicious. Otherwise, it is inauspicious. If it is seen in
an inauspicious direction, the guru must pacify the taint by using the basic
mantra and offering one hundred, fifty or twenty-five oblations. He will
approach the shishya and whisper Shiva’s japa into his ear. The shishya will
be made to sit to the south of the divinity. At night, the shishya will lie
down on pure darbha grass, over which, a cloth that has not been washed
has been spread and which has been sanctified with mantras. His head will
face the east and he will meditate on Shiva. The thread has already been
tied to his tuft of hair. The unwashed piece of cloth will also be tied to his
tuft of hair and using the mantra for protection, the guru will cover him up.
All around him, three lines will be made with bhasma, sesamum and
mustard seeds, protected by astra mantra. Oblations to the guardians of the
directions will be offered outside. After lying down in this way, the shishya
will not eat anything else. When he gets up in the morning, he will tell the
guru about any dream he has seen.”’”’
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Chapter 440-8.2(18) (Purification Following the
Six Paths)
‘“‘Upamanyu said, “After bathing and completing other rites, instructed by
the acharya, he will go near Shiva’s mandala and join his hands in
salutation. As was the case on the preceding day, everything will be done,
ending with the binding of the eyes, but excluding the worship. The guru
will then show him the mandala. With his eyes bound, the shishya will
scatter flowers. The guru will mention the names of the places where the
flowers have fallen. As was the case earlier, he will be taken to the
garlanded mandala. The guru will worship Ishana and offer oblations into
Shiva’s fire. If the shishya has had a bad dream, the taint must be pacified.
Using the basic mantra, one hundred, fifty or twenty-five oblations must be
offered. The thread tied to the hair must be loosened and made to hang
down, as was the case earlier. Using the Kala of Nivritti, Adhara must be
worshipped. Offering oblations, the lord of speech must be worshipped. He
will prostrate himself before the lord of speech and Sati, who pervades
Nivritti. Within the mandala, he will worship the divinity and offer three
oblations. The symbolic rite of the child being born simultaneously as ever
kind of living species will be performed. He will undertake the other rites of
striking and sprinkling the shishya’s body. He will take his atman and place
it in the lotus with twelve petals. Using the basic mantra and the mudras
indicated in the sacred texts, the acharya will mentally unite the atman with
every kind of living species simultaneously. There are fourteen kinds of
species—eight species of devas, five inferior species and humans. The
child’s intelligence will be made to simultaneously enter all these.
Following the norms, he will take the shishya’s atman and deposit it in the
goddess of speech. So that this impregnation happens, he will worship the
divinity and prostrate himself before him. He will offer oblations and
complete the process after remembering him. The rites of being born,
following past karma, uprightness, disposing of enjoyment and obtaining
supreme pleasure will be performed in this way. To obtain liberation from
birth and accomplish the object of cleansing all enjoyment, the excellent
instructor will offer three oblations and pray to the divinity. The body
possesses inauspicious signs because of enjoyment and material objects.
The body must be purified and the shishya freed from the three Pashas.1995
These severe Pashas are severed, and he is freed from bondage. In this way,
the shishya’s consciousness is made completely clean. A complete oblation
is offered, and Brahma worshipped in the fire. Offering three oblations, he
will instruct him about Shiva’s command. ‘O grandfather! This one is
proceeding to Shiva’s supreme destination. As a result of Shiva’s great
command, let there be no impediments for him.’ Stating this and
worshipping him,1996 he will release him. He will next worship Mahadeva,
offering three oblations. Nivritti has purified the shishya’s atman. As was
the case earlier, he will take it, raise it and merge it in the atman of the
thread. He will next worship the lord of speech. Offering three oblations, he
will prostrate himself and release him.1997 With Nivritti done, he will
merge it with the Kala of Pratishtha. The merging will be done with
simultaneous worship and the offering of three oblations. In this way, he
will think of the shishya’s atman entering Pratishtha. Having invoked
Pratishtha, he will perform everything, as has been stated earlier. He will
think of the pervasive goddess of speech as pervading everything, with her
face resembling the disc of the full moon. As was the case earlier,
everything will be completed. He will inform Vishnu about the command of
Shiva, the paramatman. With Vishnu’s visarjana, he will perform everything
for Vidya. As was the case earlier, he will think of Vidya’s union with
Pratishtha. In the due order, he will think of the god and goddess of speech
pervading everything. As was the case earlier, he will offer a complete
oblation into the blazing fire and conclude this part. He will then perform
the worship and other things in accordance with the Nilarudra Upanishad.
According to the method mentioned earlier, following Shiva’s command,
this rite will be concluded. To suck out any darkness in austerities, he
should then resort to Shanti. Resorting to the Kala of Vidya, he will behold
its pervasiveness. As was the case earlier, he will invoke the lord of speech
in his own atman. He resembles the rising sun and illuminates the ten
directions. Having completed the rites, as was done previously, he will
invoke and worship the divinity Maheshvara. He will offer oblations and
instruct his1998 mind to obey Shiva’s commands. Releasing Maheshvara,
he will complete the rites for the other Kalas. Having ended with the Kala
of Shantyatita, he will behold the pervasiveness. He will think of the lord of
speech pervading his own atman. He resembles the disc of the firmament.
As was the case earlier, he will end with a complete oblation. Completing
everything in accordance with the injunctions, he will worship Sadashiva.
He will instruct him1999 about the command of Shambhu, who is infinite
in his deeds. As was the case earlier, he will think of Shiva stationed on his
head. Having worshipped the lord of speech and prostrating himself before
him, he will release him. As was the case earlier, he will sprinkle the
shishya’s head with auspicious water.”’”’
‘“‘“He will think of Shantyatita and the others dissolving into Shakti’s
tattva. She is supreme and is beyond the six paths. She pervades the six
paths. He will think of Shiva’s Shakti, whose resplendence resembles that
of one crore suns. He will bring the shishya, who is as pure as crystal, in
front of her. Following the path indicated in Shiva’s sacred texts, he will
wash the pair of scissors. Along with the thread, the instructor will cut off
the tuft of hair. It will be placed in cow dung. The tuft of hair will then be
offered as an oblation into Shiva’s fire. He will use the basic mantra, ending
with voushat, and wash the pair of scissors and his hands again. The
shishya’s consciousness will be returned to his body. The child will bathe
and perform achamana, benedictions being pronounced over him. He will
be made to enter the mandala, where he will prostrate himself, like a rod. In
case there have been any transgressions during the worship, the proper rites
of purification will be performed. Using a mantra for the one who is spoken
about, three oblations will be offered. There may also have been
transgressions in uttering the mantras. For purifying these, mantras will be
uttered in a barely audible voice, three oblations offered and the lord of
devas worshipped. He will next chant the mantras in his mind and offer
three oblations. Along with Amba, Shambhu will be worshipped inside the
mandala. The guru will offer three oblations and joining his hands in
salutation, pray. ‘O Bhagavan! Through your favours, the purification has
been performed, following the six paths. That being done, let him proceed
to your undecaying abode.’ After this, he will do whatever has been done
earlier, starting with the fusion of nadi and ending with a complete oblation.
The elements will be purified. The mobile and the immobile, the hot and the
cold, will be purified. The rite of purifying the elements will be performed
by meditating on the single one who pervades everything. Having severed
the knots of the elements and their presiding deities, he will unite the
elements with the supreme Shiva and perform japa on him. The body will
be purified and burnt, flooded with drops of nectar. Having thus purified his
body, he will establish his atman along the path. Right at the beginning, he
will perform nyasa of Shantyatita Kala, which pervades the paths, on the
child’s pure head. Shanti will be on the face, Vidya between the throat and
the navel, Pratishtha extending up to the knees and the nyasa of Nivritti will
be below this. He will then think about these. With Shiva in the atman, the
bija mantras will be used like a string to perform the nyasa. He will realize
and invoke the divinity in the lotus of the heart and worship him. The guru
will hope that Shiva will always remain steadily in the child’s presence. He
will infuse the child with Shiva’s energy and good qualities. He will offer
three oblations and say, ‘Be pleased and grant him anima and the other
qualities.’ He will pray for the existence of qualities—omniscience,
contentment, understanding that is without a beginning and an end, constant
Shakti, self-ruling capacity and infinite powers. He will take the divinity’s
permission and meditate on the lord of devas in his heart. In the due order,
he will sprinkle the shishya with water from the pots, Sadyojata and the
others. As was the case earlier, he will make the shishya sit down and
worship Shiva. Having obtained Shiva’s permission, he will bestow on him
knowledge about Shiva and bhasma. Starting with ‘AUM’ and ending with
‘Namah’, he will perform samputa.2000 Knowledge of Shakti is just this,
the union of Shiva and Shakti. He will instruct him about the name of the
rishi, the chhanda, the divinity, the nature of Shiva and Shivaa, the worship,
Shambhu’s avarana and asana. He will again worship the lord of devas and
inform Shiva, ‘May everything that I have performed be accomplished
properly.’ Along with the shishya, the guru will prostrate himself on the
ground before the divinity, like a rod. He will prostrate himself before the
radiance, blazing like a fire inside the mandala. In the due order, he will
then worship all the assistant priests who deserve to be worshipped.
Depending on his wealth, he will serve the assistant priests and the ritvijas.
If he desires welfare for himself, he should not be deceitful in the matter of
riches.”’”’
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Chapter 441-8.2(19) (Samskara of the Sadhaka)
‘“‘Upamanyu said, “After this, I will tell you about the one known as
sadhaka. When speaking about the greatness of the mantra, I will also tell
you how his samskara is performed. As was the case earlier, the divinity
will be instated in the pot within the mandala and worshipped. When
oblations have been offered, the shishya will be brought to the ground
where the mandala has been constructed, but without his headdress. The
excellent instructor will perform all the rites mentioned earlier, with one
hundred oblations, ending in a complete oblation, and water rites, using the
basic mantra and water from the pots. As was the case earlier, he will light a
fire and perform the earlier rites. Sprinkling him, as he did earlier, he will
bestow the excellent mantra on him. In the due order, he will impart the
extensive knowledge to him. Placing flowers and water in the child’s hands,
he will bestow knowledge about Shiva on him. ‘In this world and in the
next world, through the favours of Parameshthi and through this great
mantra, may you obtain every kind of siddhi as fruits.’ Saying this, Shiva’s
guru will worship the divinity and obtain his permission. He will instruct
the sadhaka about the sadhana used for Shiva’s yoga. Hearing the guru’s
instructions, the sadhaka will first learn its application and then use the
mantra as sadhana. The use of the basic mantra as sadhana is known as
purashcharana. This is known as purashcharana because this has to be done
before any application. If he desires emancipation, he should not use the
mantra as sadhana excessively. If it is not used in this way, it bestows what
is auspicious, in this world and in the next one. The day must be auspicious.
The spot must be auspicious. The time chosen must not suffer from any
taints. He must first bathe, so that his teeth and nails are sparkling white,
and perform the daily rites. He must decorate himself with fragrances,
garlands and ornaments that are available. His headdress, upper garment
and all other garments must be white. He must choose a temple, his home
or some other charming spot that he has been used to earlier. He must
control himself and be seated on a seat, in an asana. Following the path
spoken about in Shiva’s sacred texts, he must make his body worthy of
Shiva. He will worship the divinity, the lord of devas, Ishvara Nakulishvara.
He will offer a naivedya of payasam and in the due order, complete the rites
of worship. He will prostrate himself before the divinity and obtain
permission from his mouth. He will then perform japa on Shiva, one crore
times, five million times, two and a half million times, two million times or
a million times. He will eat the payasam, which should not have too much
of salt or an acid taste. He should always be non-violent, forgiving, serene
and controlled. If payasam is not available, he will eat fruits and roots.
These are also recommended for Shiva and are therefore special and get
progressively better. Any food that he eats must be consecrated with
mantras—charu, grains of saktu, yavaka, vegetables, milk, curd, ghee,
roots, fruits and water. Especially when he is engaged in sadhana, when he
is eating, he must be silent. If he is capable and is not distressed, he must
always bathe in a river where the water flows towards the east or towards
the west. Devoted to his vrata, he will purify the water by pronouncing the
mantra over it, one hundred and eight times. He must always perform water
rites and offer oblations into Shiva’s fire. This must be done with seven,
five or three articles of worship, or with ghee. If a sadhaka is devoted to
Shiva and devoutly follows Shiva’s path in this way, there is nothing in this
world, or in the next world, that he cannot obtain. Alternatively, with
single-minded attention, he can perform japa with the mantra every day. He
must not eat until he has done this sadhana with the mantra one thousand
times. In such a case, there is nothing that is impossible for him to obtain
and nothing that is inauspicious. Having obtained learning, prosperity and
happiness in this world, he obtains emancipation. When this sadhana is
used, whether in a nitya or a naimittika rite, he should first bathe with water
and bhasma and then perform japa with the mantra. He will wear a pure
sacred thread and tuft of hair and a ring of kusha grass on his hand. He will
wear Tripundra and rudraksha and perform japa with panchakshara
mantra.”’”’
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Chapter 442-8.2(20) (Special Samskara)
‘“‘Upamanyu said, “If the shishya has observed Pashupata vrata, he can
also be consecrated as an acharya, not otherwise. As was the case earlier, a
mandala will be created and Parameshvara worshipped. As was the case
earlier, five pots will be placed, in the directions and in the centre. Nivritti
will be placed in the pot to the east, Pratishtha to the west, Vidya to the
south, Shanti to the north and Shantyatita in the centre. After the rites for
protection, dhenu mudra will be displayed. As was the case earlier, mantras
will be pronounced over the pots, ending with a complete oblation. The
instructor will make the shishya enter the mandala, without wearing a
headdress. Starting with the water rites, as was the case earlier, mantras will
be recited. As was the case earlier, the lord of devas will be worshipped,
and his permission taken. For the purpose of abhishekha, the shishya will be
made to sit on the seat. When all this has been done, using mantras, nyasa
of the five Kalas will be done on the shishya’s body. Bound in this way, the
shishya will be offered to Shiva. Starting with the Nivritti pot and ending
with the pot in the centre, in the due order, the shishya will be sprinkled
with the auspicious water. The instructor will place his auspicious hand on
the child’s head. Full of sentiments about Shiva, will instruct him as a
Shivacharya.2001 He will be ornamented and worshipped, inside Shiva’s
mandala. One hundred and eight oblations will be offered, followed by a
complete oblation. He2002 will worship the lord of devas again, prostrating
himself on the ground, like a rod. Joining his hands in salutation above his
head, the guru will inform Shiva. ‘O Bhagavan! Through your favours, I
have made him an instructor. O divinity! Please command him and shower
your divine compassion over him.’ Having requested this, along with the
shishya, he will prostrate himself again. Shiva’s guru will worship Shiva
and Shiva’s divine agama texts. Taking Shiva’s permission again, the
instructor will take the book, which describes Shiva’s jnana, in both his
hands and give it to the shishya. He will lower his head and accept it,
placing this book of knowledge on the seat meant for knowledge. When it
has been placed there, in the recommended way, he will worship it. The
guru will then give him royal insignia, since a person who has obtained the
status of an acharya is also worthy of obtaining a kingdom. As was the case
earlier, he will then instruct him about the injunctions, as stated in Shiva’s
sacred texts and as revered by people. Following the signs cited in Shiva’s
sacred texts, he must carefully examine the shishya. When the samskara has
been done in this way, the instructor will give him Shiva’s jnana. The
shishya will be instructed about everything—ease, purity, forbearance,
compassion, lack of desire, lack of jealousy and the exalted position. Shiva
will then be released from the mandala and the assistant priests will worship
Shiva’s pots, fire and other things. If the guru and his companions perform
more than one samskara simultaneously, it is recommended that everything
should be done twice. Pots for purification along the paths must be prepared
and everything undertaken for samskara and abhisheka. Worshipping Shiva,
purification along the paths will be performed. After everything has been
completed, the divinity will be worshipped again. After the water rites,
using mantras, oblations will be offered into Ishvara’s fire. Symbolically,
the mantra will be placed in the shishya’s hands, and the ceremony
completed. Alternatively, in the due order, the entire samskara can be done
by the guru using mantras alone, purifying along the paths and performing
abhisheka. It is recommended that purifying along the paths, using
Shantyatita and the other Kalas, should be performed on the basis of three
tattvas. These three tattvas are described as Shiva, Vidya and the nature of
the atman. Shiva emerged from Shakti, Vidya emerged from Shiva and the
atman emerged from Vidya. Shiva pervades the path of Shantyatita. Vidya
pervades the next path. All the remaining paths, in the due order, are
pervaded by the atman. It is held that Shambhu is difficult to obtain.
However, there are learned people, accomplished in the meanings of
Shiva’s sacred texts. Having used Shakti to go through samskara, they have
obtained what they desired. O Krishna! I have thus told you everything
about the rites known as samskara. They are of four types.2003 What else
do you wish to hear?”’”’
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Chapter 443-8.2(21) (Nitya and Naimittika Rites)
‘“‘Krishna said, “O illustrious one! I wish to hear about the following of
Shiva’s ashrama, the nitya and naimittika rites mentioned in Shiva’s sacred
texts.”’”’
‘“‘Upamanyu replied, “He must get up from his bed in the morning and
meditate on the divinity, along with Amba. Thinking about the tasks that
need to be done, when the sun rises, he will emerge from his house. He will
perform the necessary tasks in a secluded spot where there are no
obstructions. Cleaning himself according to the norms, he will clean his
teeth. When a stick for cleaning the teeth is not available, or on days like
ashtami, he will rinse his mouth with water twelve times and clean himself
in this way. After doing achamana in the recommended way, he will bathe
in water from a river, a natural canal, a pond or at home. The objects for
bathing will be placed on the bank and external impurities washed off in
this way. Mud will be smeared over the body. After bathing, cow dung will
be smeared on the body. Having bathed, he will discard his clothing and
wash it. Thinking of himself as a king, after the bath, he will don a pure
garment. When washing off the dirt, a brahmachari, an ascetic or a widow
should not use fragrances. Nor should they use a twig for cleaning the teeth.
After this, he will bind his tuft of hair and the sacred thread, entering the
water. Performing achamana, he will submerge himself in the water thrice.
Immersing himself in Soumya, he will remember Shiva and Shakti and
perform japa with the mantra. When he gets up, he will sprinkle water over
his body, five or three times, using the horn of a cow, along with darbha
grass, the leaf of a palasha tree, the leaf of a lotus or his two hands. If he is
bathing in a garden or inside his house, at the time of submerging himself in
the water, he will pour water over himself from a pot. Using mantras, he
will sprinkle himself. If he is incapable of bathing himself in water, he will
take a pure and wet piece of cloth and wipe himself from head to feet, using
this. Alternatively, he can only take the auspicious path known as Agneya.
This is spoken of as the bath where one submerges oneself in thoughts
about Shiva. Starting with achamana and ending with a sacrifice to Brahma,
he will follow the traditions of his own order and offer himself up to the
divinity. He will perform dhyana on Mahadeva, inside the mandala, and
worship him, following the norms. He will offer Shiva arghya, in his form
as the sun. Alternatively, following the norms of his own order, he will
clean his hands and perform kara-nyasa or nyasa over his entire body. He
will take white mustard and water in his left hand. Using the basic mantra
and a clump of kusha grass, he will sprinkle water over himself. Using the
mantra ‘apo hi shtha’,2004 he will use his left nostril to smell the remaining
water and think of the divinity. He will offer an arghya and through his left
nostril, he will symbolically take the dark impurities out from his body and
think of them as having been reduced to stone. He will perform special
water rites for devas and rishis. Following the norms, he will offer arghya to
bhutas and ancestors. With only a handful of red sandalwood paste mixed
with water, he will draw a beautiful circular mandala on the ground and
ornament it with red powder. After this, he will worship Bhanu, along with
the avaranas. If he desires happiness and success, he will use the mantra
‘khakholkaya’.2005 He will again create a mandala and worship it and its
parts. He will place a golden vessel there. This will measure one prastha,
with prastha defined as in Magadha. This will be filled with fragrant water,
red sandalwood paste, red flowers, sesamum, kusha and akshata.
Alternatively, if one follows the path of water alone, it can be filled with
durva grass and water. He will sink down on his knees on the ground and
prostrate himself before the divinity within the mandala. He will place the
pot on his head and offer an arghya to Shiva. Or using the basic learning, he
can take water in the cup of his hands, along with darbha grass. This will be
symbolically thrown up into the air, to Shiva in his form as the sun. As was
the case earlier, he will again clean his hands and do kara-nyasa, realizing
Shiva in his form of the five brahmanas, from Ishana to Sadyojata. He will
take bhasma and touch his limbs with this. Uttering a mantra to the one who
ends the day, in the due order, he will touch his face, his heart, his genital
organs and his feet. Using the basic mantra, he will touch all his limbs and
wear a different garment. Having worn it, he will perform achamana twice
and with the mantra, sprinkle water over himself eleven times. Having
sprinkled water over himself and having worn the garment, he will perform
achamana twice and remember Shiva. Using the mantra, he will again
perform kara-nyasa. With the bhasma, mixed with fragrant water, he will
draw a Tripundra on the forehead and the line should be straight and clear.
It can be square, or in the shape of a circle or semi-circle, or a dot. Just as
he has drawn Tripundra on the forehead, he must use bhasma to draw a
similar mark on his arms, head and chest. Dusting all the limbs with bhasma
is not the same as Tripundraka. Therefore, without the dusting, one should
draw Tripundra. Rudraksha must be worn on the head, around the neck, in
the ears and on the hands. A rudraksha with a golden hue is auspicious. One
should not wear one that is broken or inauspicious in any other way. For
benefit, the three varnas, brahmanas and others, should respectively wear
beads that are yellow, red and black. If these are not available, one should
wear and adorn oneself with whatever is available. Nevertheless, an inferior
varna should not wear one meant for a higher varna. A higher varna can
wear one meant for an inferior varna. An impure person must never wear
rudraksha. According to capacity, everyone must bathe at the time of the
three sandhyas, the time of the two sandhyas, or once a day, performing the
rites and worshipping Parameshvara. He must bind his mind to a conception
of the divinity seated on a beautiful seat. When he performs dhyana on
Deva or Devi, he must face the north or the east. Starting with Shveta and
ending with Nakulisha, he must prostrate himself before the gurus and the
shishyas.2006 He will again prostrate himself before Shiva and perform
japa with his eight names—Shiva, Maheshvara, Rudra, Vishnu, Pitamaha,
Samsaravaidya, Sarvajna and Paramatman. These are the eight. Or he can
perform japa with Shiva’s name alone, doing it eleven times. To pacify an
illness, he should perform dhyana on a mass of energy on the tip of his
tongue. Washing his hands and feet, he will apply sandalwood paste to
them. Washing his hands, as he did earlier, he will do kara-nyasa.”’”’
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Chapter 444-8.2(22) (Nitya and Naimittika Rites
Continued)
‘“‘Upamanyu said, “Nyasa is said to be of three types—Sthiti, Utpatti and
Laya.2007 Sthiti nyaya is for grihasthas, Utpatti is for brahmacharis, and
Laya is for mendicants and those who have resorted to the forest. Laya is
also for women without husbands, while those with family members should
perform Sthiti. Utpatti nyasa is also said to characterize those who are
maidens. The procedure from the thumb to the little finger is spoken of as
Sthiti nyasa. From the right thumb to the little finger on the right hand is
Utpatti nyasa. The reverse order is described as Samhriti. In the due order,
along with bindu and starting with ‘Na’, the varnas must be fixed on the
fingers. Shiva’s nyasa will be done on the palms and the ring fingers. After
this, using astra mantra, nyasa of the weapons will be done in the ten
directions. The five Kalas, Nivritti and the others, in the form of the five
elements, along with the presiding deities of the five elements and their
signs, will be fixed in the heart, the throat, the palate, between the eyebrows
and Brahmarandhra. One will conceive of them as bijas, in the seeds of the
joints. To purify these, he will perform japa with panchakshara mantra. He
will control the breath of prana and using astra mantra and astra mudras,
follow the qualities and numbers and cut off the knots of the elements. His
breath of prana will be urged up, through sushumna nadi. It will emerge
through Brahmarandhra and be united with Shiva’s energy. After this, the
body will be dried up with the wind and burnt with the fire of destruction.
The wind will gather the Kalas upwards and dissolve them. He will
abandon his burnt body and touch the Kalas and the ocean. The body will
be flooded with amrita and remain in its natural place. Alternatively, he can
dissolve and burn without using the category of Kalas. He can flood with
amrita, and it will be reduced to ashes. The body will only be full of Vidya
and will assume the form of the flame of a lamp. The atman, which
emerged from Shiva, will be united with Brahmarandhra. He will meditate
on the atman having entered the body, in the lotus within the heart. The
body, which is full of Vidya, will again be sprinkled with a shower of
amrita. Purifying the hands, he will perform kara-nyasa. After this, he will
perform Mahamudra and undertake deha-nyasa.2008 Following the path
indicated by Shiva, he will perform anga-nyasa. He will then do nyasa of
the varnas in the feet, the joints and other parts. Nyasa will be done in six
limbs and has six parts. Therefore, starting with the south-east and
following the due order, he will bind the directions. Alternatively, he can
only do nyasa of five limbs, starting with the head. Nyasa of the six limbs
can also be undertaken without purifying the elements. Briefly, this is the
way the body and the atman are purified. When he is full of sentiments
about Shiva, he will worship Parameshvara.”’”’
‘“‘“The detailed rite of nyasa should only be undertaken by those who have
the time and those whose minds are not confused. The first is Matrika
nyasa, while the second is Brahma nyasa. The third is Pranava nyasa,
followed by Hamsa nyasa. The fifth is known as Indriya nyasa and the
panchakshara mantra is used for this. In this way, the rites of worship can
be one, or many. The nyasa of the varnas happens in the following way,
with a progressive placement— in the head; nyasa of in the forehead;
and in the two eyes; and in the two ears; and in the two cheeks;
and in the two nostrils; and in the two lips; and in the two rows
of teeth; in the tongue; in the palate; nyasa of the array2009 of letters
is done in the five joints of the right hand; nyasa of the array of letters is
done in the joints of the left hand; array and array are done in the two
legs and thighs; and are done on the two sides; on the back; in the
navel; nyasa of is done in the heart; the nyasa from is done in the
seven dhatus, is done in the cavity of the heart; and is done between
the two eye-brows. Following the path, nyasa of the fifty Rudras, in the
form of the varnas, is done in this way. Nyasa of the five brahmanas is then
done in the limbs, from the face onwards. In the due order, kara-nyasa may,
or may not, be done. The brahmanas will be thought of in the head, the face,
the heart, the genital organs and the feet. After this, in the due order,
Ishana’s five Kalas are fixed in the five directions, starting above and
ending with the west. Thereafter, Purusha’s four Kalas are thought of in the
four directions, starting with the east. Aghora’s eight Kalas are fixed in the
heart, the throat, the two shoulders, the navel, the stomach, the back and the
chest. After this, Vamadeva’s thirteen Kalas are thought of in the anus, the
penis, the thighs, the knees, the calves, the buttocks, the waist and the
sides.2010 Those who are accomplished in the Kalas undertake the nyasa of
the thirty-eight Kalas progressively in this way, in the hands, the feet, the
nose, the head and so on. After this, uttering Pranava, he will do Pranava
nyasa in the two arms, the elbows, the wrists, the sides, the stomach, the
calves, the feet and the back. A person accomplished in nyasa will do
Pranava nyasa in this way. As instructed in Shiva’s sacred texts, he will next
do Hamsa nyasa, dividing Hamsa’s bija in the eyes, the two nostrils, the two
arms, the two eyes, the forehead, the nose, the two armpits, the two
shoulders, the two sides, the two hips, the two feet and the two heels. After
completing Hamsa nyasa, he will do nyasa in five limbs, using
panchakshara mantra. If one follows the path mentioned earlier, a status as
Shiva is generated. A person who has not obtained a status as Shiva should
not use Shiva’s mantra. A person who has not obtained a status as Shiva
should not worship Shiva, perform dhyana on Shiva, or obtain Shiva.
Therefore, one must assume Shiva’s body and give up thoughts as a Pashu.
Shiva’s karma must be undertaking while thinking, ‘I am Shiva.’”’”’
‘“‘“Some follow karma-yajna; others follow tapo-yajna; still others follow
japa-yajna, dhyana-yajna and jnana-yajna. These are described as the five
kinds of yajna. Those engaged in tapo-yajna are superior to those engaged
in karma-yajna, those engaged in dhyana-yajna are superior to those
engaged in japa-yajna and so on, becoming successively better. Jnana-yajna
is better than all the others. Karma-yajna is divided into two types, with
desire and without desire. If a person has desires, even when he has enjoyed
those desires, he is addicted to desires and is born again. When undertaken
without desires, such a person enjoys himself in Rudra’s world. After
enjoyment, he is dislodged and is born as a person who engages in tapo-
yajna. There is no doubt about this. The ascetic also enjoys objects of
pleasure. Having enjoyed, he is dislodged and is born as a human on earth,
who is devoted to japa and dhyana. The specialty of a person devoted to
japa or dhyana is that, because of these, within a short period of time, he
obtains jnana and sayujya with Shiva. An embodied being who follows
karma-yajna without desire can also be emancipated, according to Shiva’s
command. However, a person who possesses desire will be in bondage.
Therefore, out of the five, one should be devoted to dhyana-yajna and
jnana-yajna. If a person possesses dhyana and jnana, he crosses over the
great ocean of worldly existence. Dhyana-yajna involves being free of taints
like violence and purifying one’s mind as sadhana. In terms of fruits of
objects of pleasure and emancipation being obtained, it is the best. In a
king’s palace, many people are seen outside, engaging in various acts. They
do not obtain a great share in the fruits. This is exactly what happens with
the body of a person pursuing dhyana-yajna. He is capable of seeing
Ishvara’s subtle form. Those who are engaged in gross acts only see the
clay, the wood and other things. Those devoted to dhyana-yajna do not
accept a divinity made of stone and clay. Shiva is inside the atman. If a
person does not realize and obtain this Shiva within, and ignoring this,
worships something external, he is like a man who gives up the fruit in his
hand and licks his elbow. Dhyana is generated from jnana. Jnana is again
generated from dhyana. Emancipation results from both of these. Hence,
one should be devoted to dhyana. One should worship Deva and Devi in
dvadashanta, in the head, the forehead, between the eyebrows, the tip of the
nose, the face, the throat, the heart, the navel or in any eternal spot. With the
mind immersed in devotion, they can also be worshipped outside. They can
be constantly worshipped in a lingam one has constructed, depending on
one’s wealth. They can be devoutly worshipped in the fire or on the ground.
Parameshvara can be worshipped both inside and outside. A person who
performs the internal worship may, or may not, perform the external
one.”’”’
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Chapter 445-8.2(23) (Explanation on the Mode of
Worship)
‘“‘Upamanyu said, “I will briefly add an explanation to the mode of
worship. In Shiva’s sacred texts, Shiva spoke about this to Shivaa. The
internal worship ends with the rite that involves a fire. An external worship
can be performed when the internal worship has been completed. But the
external worship may, or may not, be done. In one’s mind, one must think
of objects and purify them. The person must meditate on deva Vinayaka and
following the rules, worship him. In his mind, a learned person will think of
proper seats for Nandisha and Suyasha, to the south and to the north. Using
the asanas of yoga and other things, they will be worshipped. With the three
tattvas, they will be seated in a sparkling posture of padmasana. Above
them, he will perform dhyana on Shiva, along with Amba. He is enchanting
in every possible way. He possesses all the auspicious signs, and his entire
body is auspicious. He possesses every kind of prosperity and is adorned
with every possible ornament. His face, hands and feet are red, and his
smiling face is like the moon, or a kunda flower. He resembles pure crystal,
and his three eyes resemble blossoming lotuses. He possesses four arms and
a handsome body. He wears the beautiful digit of the moon. Hara’s hands
are in the varada and abhaya mudras and he wears the hide of an animal.
His necklace and bangles are made out of serpents and the handsome
extremity of his throat is blue. There is nothing that can be compared to
him, and his followers and companions are with him. He will then think of
Maheshvari to his left. Her complexion is like that of the petals of a blue
lotus that has bloomed. Her eyes are broad and large. Her face is like the
full moon and her hair is dark blue and curled. She resembles the petals of a
blue lotus, and the half-moon is on her crest. Her breasts are extremely
round, thick, peaked and soft. Her waist is slender, and her hips are broad.
Her garment is fine and yellow. She is adorned in every kind of ornament
and there is a radiant tilaka mark on her forehead. Nets of many kinds of
colourful flowers adorn her hair. In every possible way, her qualities are
similar to his and her face is slightly lowered, because of bashfulness. In her
right hand, she holds a dazzling golden lotus. She is seated on an excellent
seat and her other hand rests on a staff. She is the one who severs Pashas,
and her form is that of sachhidananda. In this way, he will meditate on Deva
and Devi, seated on an excellent and auspicious seat. Full of devout
sentiments, he will worship them with flowers and every other kind of
upachara. He can also conceive the lord’s embodied form, as the ones
known as Shiva, Sadashiva, the supreme Maheshvara, as one presiding over
the twenty-six principles, or as the one known as Shrikantha. He can also
perform mantra nyasa on his own body. This embodied from of Shiva is
supreme and is beyond notions of existence and non-existence. Performing
dhyana on the external form and having worshipped, he will then withdraw
his intelligence. He will then mentally think of offering oblations, kindling
and ghee in his navel. Between his eyebrows, he will meditate on Shiva, in
the form of the pure flame of a lamp. This kind of yoga, immersed in
dhyana, is auspicious, whether performed with a reference to the limbs, or
independent of them. Until the fire rites are over, all the procedures are the
same.2011 Alternatively, after having completed all the procedures of the
mental worship in the due order, he can worship the divinity in the form of
a lingam, in the fire, or on the ground.”’”’
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Chapter 446-8.2(24) (Shiva’s Worship according
to the Sacred Texts)
‘“‘Upamanyu said, “Using the basic mantra, the place for worship will be
purified by sprinkling it with water mixed with fragrances and sandalwood.
Flowers will be scattered over it. The armour of astra mantra will be used to
shroud it from all impediments. When all the directions have been protected
in this way, the ground will be prepared for the worship. Darbha grass will
be spread over the place. All the vessels and the articles for worship will be
purified by sprinkling water. There are four vessels that must be purified in
this way—the vessel for sprinkling, the vessel with arghya, the vessel with
padya and the vessel with achamaniya. After they have been examined,
auspicious water must be sprinkled over them. All the auspicious articles
that are available must be placed there—jewels, gold, silver, fragrances,
flowers, akshata, fruits, sprouts, darbha grass and many other sacred
articles. The water for bathing and drinking must be especially fragrant,
cool and agreeable and flowers and other articles must be placed in it. The
padya will have ushira and sandalwood mixed in it. Powdered jati, kankola,
karpura, the root of vata and tamalaka2012 will be specially sprinkled in the
water for achamaniya. All the vessels can have cardamom seeds, camphor
and sandalwood. The vessel for arghya will have tips from the blades of
kusha grass, akshata, barley, vrihi, sesamum, ghee, white mustard, flowers
and bhasma. The vessel for sprinkling will have kusha, flowers, barley,
vrihi, the root of vata, tamalaka and bhasma. Mantras will be pronounced
over each vessel, and they must be externally protected with the armour.
After this, they must be protected with astra mantra and dhenu mudra
displayed. All the articles used in the worship must be sprinkled with water
from the vessel used for sprinkling. The basic mantra must be used for
sprinkling, and they must be purified according to the procedures. If vessels
are not available, the vessel used for sprinkling can be used in all the rites.
The excellent sadhaka will use water from this general vessel to perform
arghya and other rites.”’”’
‘“‘“Following the norms, deva Vinayaka will be worshiped with food
articles. Nandi, the lord of the inner quarters, will be worshipped towards
the south, next to the door. He resembles a golden mountain and is adorned
with all the ornaments. The crescent moon is his diadem. He is amiable and
possesses three eyes and four arms. The lord holds mriga, a blazing trident
and a fierce cane. His face resembles the lunar disc and even the face of a
monkey. His wife, Suyasha, the daughter of the Maruts, will be worshipped
next to the northern gate. She is devoted to her bows and devoted to
massaging Amba’s feet. Having worshipped, he will enter Parameshthi’s
abode. He will worship the lingam with flowers and other objects. A pure
and sanctified flower will be placed on the head. With a flower in his hand
and according to his capacity, he will perform japa with the mantra. The
mantra will be used to sanctify. Chanda will be worshipped in the north-east
and a garland offered. After this, in the due order, seats will be thought of,
for Adhara and the others. Adhara Shakti is auspicious, with a dark
complexion. He will meditate on her form, standing on the ground.
Ananta’s coiled form is just in front of her. He is white and his five hoods
seem to lick the sky. Just above him, there is a seat, in the form of a lion
with four feet. These feet are dharma, jnana, non-attachment and glory.
They are in four directions, starting with the south-east2013 and their
complexions are white, red, yellow and black. Adharma and the others are
in four directions, starting with the east and ending with the north. Their
bodies will be conceived as resembling the rajavarta jewel.2014 Above
these, there is a seat, made out of a white and sparkling lotus. It has eight
petals, said to represent the eight qualities, anima and the others. The
filaments are Vama and the other Rudras, accompanied by Vaamaa and the
other Shaktis. The seeds are the other Shaktis, Manonmani and the others.
The pericarp is non-attachment, and the stalk is jnana about Shiva. With
Shiva’s dharma in his atman, he will think of three circles at the end of the
pericarp. The three tattvas are there in the three circles, with their respective
seats. Above these seats is a seat spread with a colourful covering. He will
think of this divine and radiant seat, consisting of pure knowledge.
Displaying separate mudras, he will perform the rites of avahana, sthapana,
nirodha, nirikshana and namaskara.2015 Thereafter, he will offer padya,
achamaniya, arghya, fragrances, flowers, incense, lamps and betel leaves
and bathe Shiva and Shivaa. Alternatively, he can think of a unified figure,
with the seat combined with the image, incorporating all the brahmanas.
Along with Devi, he will invoke Shiva, the supreme cause. The divinity
resembles pure crystal. He does not move, and he does not decay. He is the
cause behind all the worlds. He is supreme and pervades all the worlds. He
is established inside and outside. He is smaller than an atom2016 and
greater than the greatest. If devotees make efforts, they can see Ishvara,
who has no decay. The divinity cannot be seen by Brahma, Indra, Vishnu,
Rudra and the others. He is the essence of the Vedas. The learned have said
in the shruti texts that he is incomprehensible. He is without a beginning, a
middle and an end. He is the physician for the disease of worldly existence.
This is known as Shiva’s tattva, established to ensure auspiciousness to the
universe.”’”’
‘“‘“The excellent lingam can be devoutly worshipped with five kinds of
upachara. Shiva is the paramatman and this is Mahesha’s image as a
lingam. At the time of bathing it, auspicious sounds of ‘Victory’ must be
chanted. The lingam must be bathed with panchagavya, ghee, milk, curd,
honey, powdered roots, the essence of fruits, sesamum, mustard, saktu,
seeds of barley, approved powder of black gram and pure water. After
bathing, it will be smeared with a paste. To take away any bad smells, it
must be rubbed with bilva leaves. The lingam must again be bathed and
served with upacharas like fragrant amalaka and turmeric paste. The lingam
will again be cleaned with water and bilva leaves. After bathing, it will be
sprinkled with fragrant water, water with kusha grass and flowers in it or
water with gold and jewels in it. In the due order, mantras must be
pronounced. If some articles are impossible to obtain, whatever is available
must be used. Full of devotion, one can only use water sanctified with
mantras to bathe Shiva. The water can be poured from a pot, a conch shell,
the vessel for sprinkling water, or kusha grass or flowers held in the hand.
Mantras must be recited at the time of the bathing. For bathing the divinity,
Shiva, the lord of devas, the names of Pavamana, Rudra, Nila and Tvarita
must be used. Lingasuktam, suktams from Atharvashiras Upanishad and
hymns from Rig Veda and Sama Veda about Shiva and the five brahmanas
must be used.2017 Pranava must be used. Since the two are similar, there is
no particular differences in procedures between bathing Deva and bathing
Devi. The rites for bathing Deva must be observed first and the rites for
bathing Devi thereafter. This is in accordance with the command of the lord
of devas. When Arddhanarishvara is worshipped, there is no particular
order in which the rites must be followed. This is true of upacharas used for
the lingam, or elsewhere. When abhisheka of the lingam has been done, it
must be wiped with a fragrant and pure piece of cloth. A garment and
sacred thread must be offered. Padya, achamaniya, arghya, fragrances,
flowers, ornaments, incense, lamps, naivedya, water for drinking and a
mouth freshener must be offered. Achamaniya and a mouth freshener must
be offered again. An auspicious and excellent crown, ornamented with
every kind of jewel, must be offered. Ornaments, many kinds of sacred
garlands, a fan, a whisk, an umbrella made of palm leaves and a mirror
must be offered. After performing nirajana, there must be all kinds of
auspicious sounds—singing, dancing and chants of ‘Victory’. An
auspicious vessel will be used, made of gold, silver, copper or clay. This
will be filled with lotuses, seeds, flowers, curd, akshata and cow dung.
There will be a nandyavarta,2018 representing the shrivatsa mark, the
svastika sign, a mirror, a vajra, the symbol of a fire and so on. Eight lamps
will surround it and an excellent lamp will be placed in the centre. One will
think of the nine Shaktis, Vaamaa and the others, and worship them there.
For protection, the astra mantra will be used to provide a kavacha in every
direction. Displaying dhenu mudra, both hands will be used to raise the
vessel. Instead of the vessel, five lamps can also be used in the due order.
There will be four lamps in the four directions, with one in the centre.
Alternatively, a single lamp can also be used. Raising the vessel, in the
manner of pradakshina, the devotee will use the basic mantra and make it
circle around, above the lingam, thrice. Arghya will be offered and fragrant
bhasma applied to the top of the lingam. Tendering an offering of flowers,
the gifts will be offered thereafter. Water for drinking will be offered,
followed by achamaniya. Betel leaves, with the five fragrances,2019 will be
offered. Everything must be sprinkled with water from the sprinkling
vessel. Arrangements must be made for singing and dancing. Thinking of
the presence of Shiva and Shivaa in the lingam, he will perform japa on
Shiva and Shakti. He will perform pradakshina, prostrate himself and offer
his atman. He will humbly submit whatever act he wishes to be performed.
With his hand displaying the appropriate mudras, he will offer arghya and
flowers from the cup of his hands. After this, seeking forgiveness, he will
give the divinity permission to leave, but think of him in his mind. In times
of extreme difficulty, the offerings are limited to starting with padya and
ending with a mouth freshener. Alternatively, full of devotion, one can only
offer flowers. Even that deed, performed with devotion, is sufficient for
achieving supreme dharma. As long as he lives, he must not eat without
worshipping Shiva first. If he acts wilfully and commits the sin of eating,
there is no salvation for him. If he has eaten because he has been distracted,
he should vomit it out. He must bathe and worship Deva and Devi twice.
Fasting, he must chant Shiva’s name ten thousand times, also observing
brahmacharya. On the next day, according to capacity, he must gold and
other objects to a devotee of Shiva’s, in Shiva’s name. He will then purify
himself through a great act of worship.”’”’
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Chapter 447-8.2(25) (Shiva’s Worship according
to the Sacred Texts Continued)
‘“‘Upamanyu said, “There are other things about the worship that I have not
mentioned, because I was scared of losing the thread. I will now mention
those briefly, not in detail. After offering the lamps, but before offering the
oblations, when the time for nirajana has arrived, he should worship the
avaranas, starting with Ishana and ending with Sadyojata. In the first
avarana, he should perform japa of Shiva and Shivaa, using a mantra to
Rudra and ending with astra mantra. The foundations of these avaranas are
said to be in the north-east, the east, the south, the north, the west, the
south-east, the south, the south-west, the west and the north-west, followed
by the north-east and the four directions. This will be done with a
combination of mantras. Or, using astra mantra, the entire worship can be
performed within the heart. Outside, Shakra will be worshipped by a
learned person in the east, Yama will be worshipped in the south, Varuna in
the west, the lord of riches in the north, Isha in the north-east, Anala in the
south-east, Nirriti will be worshipped in the south-west, the wind god in the
north-west, Vishnu in the south-west and Vidhatri in the north-east. Vajra
and the other weapons will be worshipped outside the lotus. The forms of
the guardians of the worlds that are famous in the worlds will be
worshipped in the due order. The deities of all the avaranas will be
comfortably seated, with their hands joined in salutation, looking towards
Deva and Devi. This is the way one should meditate on them. When
worshipping the deities of all the avaranas, he will address them and use the
word ‘Namah’. He will bend down in the due order and worship them with
flowers. Along with the avarana, the foundation of the avarana must also be
worshipped. Yoga, dhyana, japa and oblations can be internal or external.
The oblations offered can be of six types—pure rice, rice mixed with
mudga, payasam, a mixture of curd, molasses and a flow of honey. Other
than this, there can be many kinds of side dishes too. Lumps of jiggery can
be mixed with curd, or there can be excellent churned curd. The best of
food can include apupas and succulent fruit. Extremely cool water, with red
sandalwood paste and flowers in it, can be given to drink. A piece of areca
nut can be given, lightly touched with cardamom juice. Betel leaves can be
given, mixed with khadira.2020 White and golden colours are auspicious
and are recommended. The powder of white rocks can be used, but it should
not be rough or tainted. Camphor, kankola and fresh jati flowers are
auspicious. Unguents can be of sandalwood and that made from the base of
the wood is better. Kasturi,2021 kumkuma and the juice of mrigamada can
be used. The flowers must be fragrant, sacred and auspicious. For
worshipping Shiva, those with no smell, those with a foul smell, those
which are polluted and tainted and those which have fallen down on their
own should not be used. The garments offered must be soft and laced with
gold. As ornaments, bangles that shimmer like lightning are distinguished.
In every direction, the place must be made fragrant with the essence of
camphor, aloe, sandalwood, incense and flowers. Incense that has been
mixed with sandalwood, aloe, camphor, powdered guggula, ghee and honey
is praised. If lamps are constantly lit with fragrant ghee obtained from a
kapila cow, mixed with camphor, this is praised. Panchagavya and sweet
milk, curd and ghee obtained from a kapila cow are loved by Shambhu, for
drinking and for bathing. The auspicious seats should be made out of ivory,
studded with gold and jewels. The spreads must be colourful. The beds
must be beautiful and comfortable, with high and low pillows made out of
soft cotton. For bathing and drinking, water from rivers that flow towards
the ocean is the best. It must be cool and must be strained with a piece of
cloth. The beautiful umbrella must resemble the moon, decorated with
dazzling pearls. The beautiful and divine handle must be of gold, studded
with the nine jewels. The two whisks must be soft and delicate, polished
with gold. They will resemble two swans and the handles will be
embellished with jewels. The mirror must be pleasant and will be smeared
with divine unguents. It will be studded with jewels all around it and
decorated with garlands. The conch shell will make a deep sound and its
complexion will be like that of a swan, the moon, or a kunda flower. The
mouth, back and sides will be embellished with gold and jewels. The
kahalas2022 must be beautiful and must make many kinds of sounds. They
will be made out of gold and will be decorated with pearls. One should
make efforts to arrange for many kinds of drums—bheri, mridanga, muraja,
timiccha,2023 pataha and others. There sounds must resemble the roar of
the ocean. All the vessels and pots must be beautiful. One should try to
ensure that all the stands are made out of gold. Mahesha Shiva is the
paramatman and his abode must be constructed like a king’s residence, with
all the characteristics mentioned in shilpashastra. There will be lofty walls
and turrets that resemble mountains. The planks of the doors will be made
out of gold, studded with many jewels. There must be hundreds of pillars,
made out of molten gold. The excellent canopy will be decorated with
pearls and the gates will be decorated with coral. The top of the mansion
will have domes like pots, resembling divine crowns. The tops must be
ornamented and marked with the sign of the king of weapons.2024 In every
direction, the residence will be surrounded by mansions, fit for kings to
reside in, with lofty terraces. The royal roads will be ornamented. There
will be excellent places to assemble and wait, in the directions and the sub-
directions. Inside and outside, there will be greatly ornamented walls. There
will be thousands of excellent women, skilled in singing and dancing. There
will be many men, accomplished in playing on veenas and flutes. It will be
guarded by brave warriors, with elephants, horses and chariots. There will
be many gardens full of flowers and many excellent lakes. In every
direction, there will be many dazzling ponds. There will be brahmanas who
know the truth about the Vedas and Vedanta, accomplished in the sacred
texts about Shiva. They will be devoted to Shiva’s ashrama and will show
the signs indicated in Shiva’s sacred texts. They will be serene and
prosperous, with smiling faces and always engaged in virtuous conduct.
They will serve the glorious Shiva Maheshvara.”’”’
‘“‘“In this way, according to one’s capacity, one should build Shiva’s
temple for external worship. It can be made out of stone, ivory, wood, brick
or only clay. The divinity’s residence should be in a sacred forest or
mountain or along the banks of a river. The worship can also be performed
in some other auspicious spot or even at home. Whether one is rich or poor,
one must use one’s capacity, without any deception. The articles used must
be earned through legitimate means and must be devoutly offered to the
divinity. Even if the earning has not been legitimate, if one worships Shiva
with devotion, the lord comes under the devotee’s subjugation, and nothing
suffers. If the objects have been earned through legitimate means, but the
worship is without devotion, no fruits are obtained. Devotion is the only
thing that matters. According to one’s wealth, if one does this for Shiva,
whether the expense is great or little, the fruits obtained by a wealthy
person and a poor one are identical. If a man with limited means is urged by
devotion, he can obtain a greatness that a person without devotion cannot
obtain. If a person is devoid of devotion, but offers up everything he
possesses to Shiva, he doesn’t obtain the fruits. Devotion is the only thing
that matters. If one lacks devotion towards Shiva in one’s atman, through
fierce austerities and great sacrifices, it is said that one cannot go to Shiva’s
divine city. O Krishna! This is the most secret of all secrets about
Maheshvara. A devotee with devotion towards Shiva is emancipated. There
should be no doubt about this. Japa with Shiva’s mantra, dhyana, oblations,
sacrifices, austerities, learning, donations, studying—there is no doubt that
all these lead to such sentiments. Even if a man lacking in sentiments does
everything, he will not be liberated. If a person with sentiments does
nothing, even then he will be emancipated. One thousand chandrayana
vows, one hundred Prajapatya vows and months of fasting amount to
nothing for Shiva’s devotee. In this world, men who are not devotees
torment themselves through austerities in caves of mountains, seeking
trifling objects of pleasure. Because of his sentiments, a devotee is freed.
Sattvika sentiments lead to that kind of emancipation. Therefore, yogis are
engaged in karma based on sattva. Those who are overwhelmed by rajas
perform rajas karma that leads to siddhi. Asuras and rakshasas are full of
tamas guna. They worship Isha for the sake of objectives in this world.
There are other men who are like them. Whether one bases oneself on
sattva, rajas or tamas sentiments, as long as one resorts to worship with
devotion, one obtains what is auspicious. The boat of devotion has been
constructed to save a person from the ocean of sin. Therefore, if a person is
full of devotion, what will he do with rajas and tamas? O Krishna! If an
antyaja, an inferior person, a foolish person or a fallen person, seeks refuge
with Shiva, he is worshipped by all gods and asuras. Therefore, one should
make every kind of effort to devoutly worship Shiva. A person lacking in
devotion does not obtain any fruits. O Krishna! I will tell you a great secret.
Listen to my words. This is the extremely certain determination of those
who know the Vedas and the sacred texts and have reflected on them.”’”’
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Chapter 448-8.2(26) (Accompaniments to
Worship)
‘“‘Upamanyu said, “A person who has killed a brahmana, a drunkard, a
thief, a person who has violated his guru’s bed, a person who has killed his
mother, a person who has killed his father, a person who has killed a hero
and a person who has killed a foetus—as long as he devoutly worships
Shiva, the supreme cause, even without mantras, within a period of twelve
years, he is duly freed from all those sins. Therefore, even a fallen man
must make every kind of effort to worship Shiva. He should be no one
else’s devotee. He should subsist on food obtain through begging and
conquer his senses. Even if he has committed a major sin, if he devoutly
worships the lord of devas with the panchakshara mantra, he is freed from
that sin. There are others who observe vows of hardship, subsisting on
water and subsisting on water. Through those vows, they cannot reach
Shiva’s world. If a person uses the panchakshara mantra to devotedly
worship Shiva even once, as a result of the power of Shiva’s mantra, he
goes to Shiva’s abode. Thus, crores of austerities and sacrifices in which all
one possesses is given as dakshina, are not equal to worshipping Shiva’s
image. Whether a person is bound or fee, if he devotedly worships with the
panchakshara mantra, he is spoken of as a devotee. There is no need to
think about this. If a man worships Shiva once, with or without Rudra’s
suktam, even if he is a fallen person or a foolish one, he will be liberated. If
a person is Shiva’s devotee and has conquered rage, and if he worships the
divinity with the mantra from the suktam or with the mantra that has six
aksharas, he may get something, or he may get nothing. In this case, it is no
doubt better to get something than to get nothing. He is freed and becomes
part of the Hamsa that is the brahman. Therefore, full of devotion, one
should constantly use the mantra from the suktam and worship Shiva. This
should be done once a day, twice a day, thrice a day or constantly. Those
who worship Mahadeva are known as Maheshvaras themselves. If a person
does not possess jnana and does not worship Bhagavan Shiva, for a long
period of time, he will be submerged in this ocean of misery that is samsara.
Life as a human is difficult to get. Having obtained it, if a foolish person
does not worship Shiva, his birth is futile, since it is not for the cause of
liberation. Life as a human is difficult to get. Having obtained it, if a person
worships the wielder of Pinaka, his birth is successful. Such excellent men
accomplish their objectives. There are those who are full of devotion
towards Bhava, their minds are prostrated before Bhava. They seek to
remember Bhava. They have no share in miseries. They possess beautiful
mansions, women radiant with ornaments and wealth until they are
satisfied. These are the fruits of following the procedures and worshipping
Shiva. Those who desire great pleasure and kingdoms in the world of the
gods also wish for Hara’s lotus feet all the time. Those who discard
everything else and single-mindedly devote themselves to Shiva obtain
good fortune, beauty, handsomeness, a spirited nature, sentiment moist with
renunciation, valour and fame in the world. All this is obtained through
worshipping Shiva. Therefore, if a person desires welfare for himself, he
should follow the procedures and worship Shiva. Life passes fast. Youth
passes fast. Diseases approach quickly. Hence, one should worship the
wielder of Pinaka before death arrives and before age incapacitates. One
should worship Shankara before the senses atrophy. In the three worlds,
there is no dharma that is equal to that of worshipping Shiva. Knowing this,
one must carefully worship Sadashiva. If he is worshipped in a palace,2025
rites can also be performed near the gate and behind a screen, with offerings
also made to his companions. There must be constant festivities. After
offering oblations to him, they must also be offered to his companions. In
the palace, in the due order, offerings must be made to his companions. He
must emerge from the palace with the sound of musical instruments and
stand facing the north. He will offer flowers, incense, lamps, food and
water, standing on a great seat and facing the north. Food and other things
must first be offered to the divinity. Everything that is left must then be
offered to Chanda. Having offered oblations in the proper, the rest of the
worship will be completed. When this has been done according to the
procedures, he will use a mantra and undertake japa. As has been said by
Shiva in his instructions, there must be constant festivities. There will be a
large metal vessel, decorated with a red lotus. The divine Pashupata weapon
will be invoked there and worshipped. That vessel will be placed on Shiva
by an ornamented brahmana. He will use astra mantra to do nyasa on his
body and hold a shining torch. Outside the palace, the family members will
make auspicious sounds, dancing and singing and using lamps and
standards. Not too fast and not too slowly, the devotee2026 will perform
three pradakshinas. After performing the three pradakshinas, he will return
to the great seat. The person performing the sacrifice will enter again and
stand near the door, joining his hands in salutation. He will take the vessel
inside and take his leave from astra mantra. In the earlier way, he will again
perform pradakshina. Offering eight flowers, he will complete the
worship.”’”’
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Chapter 449-8.2(27) (Fire Rites)
‘“‘Upamanyu said, “I will now tell you about the fire rites, performed in a
pit, on the ground, on an altar, in an iron vessel or in a new and auspicious
clay vessel. The fire must be taken following the rules and thereafter,
consecrated. After this, Mahadeva will be worshipped there and the rites of
offering oblations observed. The pit will measure the length of two hands,
but even the length of one hand is possible. The altar and the mandala
should be in the form of a circle or a square. The pit will extend downwards
and will measure four angulas or two angulas. A lotus with eight petals will
be drawn in the centre. The navel of the altar should be two vitastis
high.2027 In the middle finger, the distance between the first joint and the
central joint is said to be one angula and twenty-four such angulas
constitute a kara.2028 There should be three, two or one mekhalas.2029
The beautiful altar will be made out of soft clay, in the shape of the leaf of
an ashvattha tree or the lower lip of an elephant. It will be in the centre, to
the west or the south of the mekhala. Below the fire, there will be a passage
that gently slopes downwards. Immediately in front of the pit for the fire,
there should be a gap in the mekhala. There are no rules about the height of
the altar. It can be made of clay or sand. The mandala will be cleaned with
cow dung and water. Nothing is said about the dimensions of the bowl of
the altar. The pit must be of clay and the altar must be cleaned with cow
dung and water. The vessel must be washed and heated. Other articles must
be sprinkled with water. Following the norms practiced by one’s own order,
lines must be drawn in the pit. The bed for the fire must be sprinkled with
water and covered with darbha grass and flowers. All the objects required
for worship and oblations must be collected. Anything that needs to be
washed must be washed. Anything that needs to be sprinkled will be
purified through sprinkling. A jewel2030 or wood can be used to kindle the
fire. Or it can be brought in a vessel from outside, from the house of a
learned brahmana. Above the pit, the fire will be made to do three
pradakshinas, reciting Vahni’s bija mantra. It will then be placed in the bed
for the fire, through the passage, or directly from the front.”’”’
‘“‘“When everything near the pit has been arranged in this way, a
discriminating person will sit down in front of the fire and think of the fire
that is inside him, in the form of a spark of a flame. He will think of that
fire emerging in the form of a disc and merging with the external fire.
Knowledgeable about mantras, he will use the basic mantra and following
the norms of his own order, perform anvadhana, ending with ajya-
samskara.2031 Slightly to the side and to the south, he will worship Shiva’s
image. Using ghee and mantras, he will perform nyasa and display dhenu
mudra. The ladles can be made of metal, but should not be made out of
bronze, iron or lead. Following the smriti texts and shilpashastra rules, they
can be made out of wood allowed in sacrifices. The leaves used of the
brahmavriksha tree2032 should be raised in the middle and should not have
any holes in them. These leaves will be rubbed with darbha grass, heated
over the fire and sprinkled with water, consecrated according to the
supreme rishis of his own order and uttering Shiva’s name first. For success
in the fire rites, oblations must be offered with eight bija mantras. Seven of
these bija mantras are bhrum, stum, brum, shrum, pum, dhrum and drum
and they indicate the respective seven tongues of the fire.2033 The tongue
in the middle is said to have three flames with multiple forms. The one in
the south-east is red; in the south-west, it is held to be black or radiant.
There are some tongues that are barren and the radiance of each possesses
qualities that reflect the name.2034 In the due order, the respective bija
mantras will be chanted, ending with ‘Svaha’. The names of each of the
tongues will be mentioned and oblations offered to each, with the respective
mantra for each tongue. Three oblations will be offered in the centre,
reciting, ‘Ram vahneyeti svaha’. The rite of sprinkling will the done with
ghee or kindling. When this is done, it becomes Shiva’s fire, and he will
think of it as Shiva’s seat. The divinity Shiva will be invoked there, in his
Arddhanarishvara form, and worshipped. After showing the lamp,
sprinkling will be done, and oblations of kindling offered. The kindling will
be from the palasha tree, or other trees permitted for sacrifices. Each twig
will be twelve angulas in length. They should not be crooked and should
not have dried up on their own. They should be symmetric, without holes in
them, and the bark should remain. Ten angula lengths are also permitted, or
the length of the little finger. The length of a pradesha2035 is also
permissible. When these are not available, anything is acceptable as
kindling. The oblation of ghee must be offered with a leaf that has the shape
of a blade of durva and is four angulas long. After this, cooked rice that is
the size of a rudraksha bead will be offered. If available, fried grain,
mustard, barley, sesamum and food, lehya and peya soaked in ghee must be
offered. Depending on the capacity of the person offering the oblations, ten,
five or three oblations can be offered. Even one oblation is sufficient. Ghee
must be offered with a ladle. Kindling can be offered with a ladle or with
the hand. When oblations are offered at a tirtha by a rishi, they become
divine. If many articles are not available, a single article can be devoutly
offered as oblation. In the case of a prayashchitta, uttering mantras, three
oblations will be offered. When the oblations are over, the ladle will be
filled with the ghee that is left. The ladle will be placed upside down and a
flower placed on it. This will be covered with darbha grass. Through the
roots of the darbha grass, a stream of oblations, with drops that are the size
of barley seeds, will flow. He will end by chanting ‘voushat’. He will
perform a complete oblation and sprinkle, as was the case earlier. He will
symbolically dismiss the divinity and preserve the fire.”’”’
‘“‘“Having been collected, the fire will be placed in the navel of the altar
and worshipped every day. The fire can also be brought following the
methods mentioned in Shiva’s sacred texts. It has been born from the womb
of the goddess of speech. It will be consecrated in the proper way and
worshipped. Performing anvadhana again, kindling will be placed around
the fire and covered with a piece of cloth. The vessels will be placed in
pairs and Shiva worshipped thereafter. When the vessel for sprinkling has
been consecrated, all the other vessels will be sprinkled with water. The
vessel for arghya will be filled with water and placed in the north-east.
When the ghee has been consecrated, the ladles will be purified. For rites
like garbhadhana, pumsavana and simantonnayana,2036 the fire will be
thought of as having been born afresh and separate oblations will be
offered. One will meditate on Agni having been born in the following form
—with three feet, seven hands, four horns and two heads; with a tawny
complexion like honey, with three eyes, matted hair and the moon on the
crest; with red garments and unguents, adorned with garlands and
ornaments; with every auspicious sign, with a sacred thread and three
girdles; infinite in strength, with a shruk and a shruva in the right hand;2037
and with a club, a fan made of palm leaf and the vessel with ghee in the
other hand. Jatakarma will be performed in this way. Thereafter, the
umbilical cord will be severed, and purification rites connected with birth
performed. For a naming ceremony, oblations must first be offered into
Shiva’s fire. Visarjana of the parents, upanayana and all the samskara rites
until the last day will be performed in this fashion. Consecration will
involve offering a flow of ghee as oblation, with Agni as the one who
purifies. After this, sprinkling will be done with the bija mantra of ‘Ram’.
In the due order, Brahma, Vishnu, Shiva, Isha, the guardians of the world
and the weapons surrounding them will be worshipped. When this has been
accomplished with incense, lamps and other things, the successful devotee
will take the fire out. He will again collect the ghee and the other objects
that were used. He will invoke Deva and Devi and think of their seats in the
fire, worshipping them and ending with a complete oblation. After the fire
rites, he will follow the norms approved for his own ashrama and offer
himself to Shiva. For a person who follows Shiva’s ashrama, there is no
other ritual.”’”’
‘“‘“The bhasma from Shiva’s fire, or from the fire of an agnihotra or
marriage ceremony, will be collected. It must have matured and must be
pure and fragrant. The cow dung should be from a kapila cow, collected by
the hand before it has fallen down on the ground. It should not be too moist,
too hard, dry or with a foul smell. If it is collected after it has fallen down
on the ground, the upper and lower bits must be avoided. Made into balls, it
must be offered into Shiva’s fire, while reciting the basic mantra. The
bhasma collected must be white, avoiding bits that have been burnt too
much or burnt too little. After reducing it to a powder, it will be kept in a
receptacle meant for bhasma. This can be made of metal, wood, stone or
clay. However, one can also think of some other beautiful and pure
receptacle for the bhasma. The bhasma is like wealth and must be kept in a
pure, auspicious and even spot. It should not be given to someone who is
not worthy. It should not be flung down in an inauspicious place. It should
not be touched with limbs that are inferior.2038 It should not be ignored,
and one should not jump over it. When the bhasma has been collected,
reciting mantras, it must be used at the times mentioned earlier, not at other
times. It should not be given to an unworthy person. The bhasma must be
collected before the divinity has been ritually dismissed. When the lord of
subjects has departed, the bhasma becomes terrible bhasma. When the fire
rites have been completed, following the methods mentioned in Shiva’s
sacred texts or the methods of his own order, oblations must be offered. In
the mandala, which has been smeared properly, nyasa will be down of
Vidya’s seat. Vidya’s sheath will be instated and in the due order,
worshipped with flowers. Within the mandala, in front of Vidya’s seat, the
guru’s seat will be thought of. After having created this excellent seat, he
will worship the guru with flowers and other articles. Thereafter, those who
deserve to be honoured must be worshipped and the hungry must be fed. He
will then comfortably eat his own pure food. For the sake of purifying
himself, he will eat what has been left of the naivdeya to the divinity. He
should not lack in faith and eat out of greed. Nor should he eat what has
been offered to Chanda. The rules about fragrances, garlands and other
articles are similar. At the time, a discriminating person will not form the
view, ‘I am Shiva.’2039 After eating and performing achamana, he will
meditate on Shiva in his hear, chanting the basic mantra. He will spend the
remaining time listening to accounts about Shiva from the sacred texts.
When the first part of the night is over, he will perform wonderful worship
of Shiva and Shivaa and think of a beautiful bed for them. In his mind, he
will offer foods, garments, unguents, garlands made of flowers and other
articles and perform all the acts in an agreeable way. Purifying himself, he
will lie down at the feet of Deva and Devi. The householder will sleep there
only with his wife, not with anyone else. When he wakes up in the morning,
he will recite the first matra.2040 In his mind, he will prostrate himself
before the undecaying divinity, along with Amba and the ganas. Depending
on the place and the time, he will complete his ablutions. Then, according
to his capacity, he will blow on a conch shell and make other divine sounds,
so as to wake up Deva and Devi. At that time, he will worship Shiva and
Shivaa with fragrant flowers and start the rites mentioned earlier.”’”’
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Chapter 450-8.2(28) (Nitya and Naimittika)
‘“‘Upamanyu said, “After this, I will tell you about the nitya and naimittika
rules, as described along the path of Shiva’s sacred texts, for those who
follow Shiva’s ashrama. This must be performed every month in the two
pakshas, on ashtami and chaturdashi and the respective parva days.2041 It
must also be performed when the ayanas change, at the time of vishuva
sankranti and especially, when there is an eclipse. At these times, depending
on capacity, a great puja must be performed. Every month, he must follow
the rules and prepare brahmakurcha. Having fasted, he will bathe Shiva and
drink what is left. If a person has committed a great sin, like that of killing a
brahmana, drinking brahmakurcha saves him from that. There is nothing
else that is superior. In the month of Pousha, when Pushya nakshatra is in
the ascendant, the lord’s nirajana must be done. In the month of Magha,
when the nakshatra known as Magha is in the ascendant, he must donate
ghee and a blanket. In the month of Phalguna, when Uttara Phalguni is in
the ascendant, he will start a great festival. In the month of Chaitra, when
Chitra is in the ascendant and on pournamasi, he will perform the dola
festival. In the month of Vaishakha, when Vishakha is in the ascendant, he
will create a great temple made out of flowers. In the month of Jyeshtha,
when the nakshatra known as Mula is in the ascendant, he will offer a pot
filled with cold water. In the month of Ashadha, when Uttara Ashadha is in
the ascendant, pavitraropana will be done.2042 In the month of Shravana,
natural mandalas will be drawn. In the month of Proshthapada,2043 when
the nakshatra Shravishtha is in the ascendant, this will also be done. In the
month of Proshthapada, when Purva Ashadha is in the ascendant, pastimes
with water will be arranged. In the month of Ashvayujya,2044 when
Shatabhisha is in the ascendant, payasam and newly harvested rice will be
donated and fire rites performed. In the month of Kartika, when there is a
conjunction of Krittika, one thousand lamps must be given. In the month of
Margashirsha, when Ardra is in the ascendant, Shiva must be bathed with
ghee. Those who are incapable of engaging in these activities at these times
will go to a place where a great worship is being performed and worship
him there. Such auspicious rites of bathing, worship, japa, dhyana, oblations
and donations are especially praised when the mind is covered with
dejection, there is evil conduct, the person has seen a nightmare or an evil
portent, or when the person faces a great difficulty. Such tasks, which
possess qualities, should be preceded by purashcharana. If Shiva’s fire is
extinguished, it must be kindled again. If a person is constantly engaged in
this way in pursuing Sharva’s dharma, Maheshvara grants him
emancipation within a single life. In this way, if a person performs other
nitya and naimittika rites, he goes to Shrikantha’s divine abode. For
hundreds of crores of kalpas, such a man enjoys great objects of pleasure
there. When he is dislodged from there, he goes to the worlds of Uma,
Kumara, Vishnu, Brahma and Rudra. Residing there for a long period of
time, he enjoys the objects of pleasure that have been mentioned.
Thereafter, he ascends upwards, beyond these five regions. With jnana
about Shrikantha, he goes to Shiva’s city. If a person performs half the
number of rites, he goes up and down twice. It is only after this that he
obtains jnana and sayujya with Shiva. There may be a person who performs
only one-fourth of the stipulated rites. When he gives up his body, he heads
upwards to beyond two worlds, the end of the cosmic egg and the
unmanifest. He reaches the worlds of Purusha and Rudra, the husband of
the daughter of the king of mountains. He enjoys many kinds of objects of
pleasure for many thousands of yugas. When his good merits are exhausted,
he is born on earth in a great lineage. However, because of his former
samskaras, the immensely radiant one gives up the dharma of a Pashu and
is devoted to Shiva’s dharma. As a result of the power of that dharma, he
performs dhyana and goes to Shiva’s city. Having enjoyed many kinds of
objects of pleasure there, he goes to Vidyeshvara’s world. Along with the
Vidyeshvaras, he enjoys many kinds of objects of pleasure. Thereafter, he
returns once, either inside the cosmic egg, or outside it. There, he obtains
jnana about Shiva and supreme devotion. As a result of resorting to Shiva’s
dharma, he does not return again. Just as a person’s mind can be addicted to
material objects, a person can be extremely devoted to Shiva too. In that
case, whether he follows Shiva’s dharma or does not, he will be
emancipated. He may return once, twice or thrice, but eventually, he will
not return. He then becomes a Chakravarti, with a rite to follow Shiva’s
dharma. Therefore, using whatever reason possible, one should seek refuge
with Shiva. If a person desires his own welfare, his mind should turn
towards Shiva’s dharma, and he should make efforts in pursuing that.
However, we will not make efforts to force anyone, through whatever
reason. Our nature is such that force, and excessive debates do not appeal to
us. The dharma appeals to others because of the power of their good merits
and samskara. It is because of the samskara that they do not suffer from
impurities. Because of these natural qualities, they do not forget anything.
Therefore, if a person desires welfare for himself, he should follow Shiva’s
dharma.”’”’
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Chapter 451-8.2(29) (Kamya Rites)
‘“‘Shri Krishna said, “O illustrious one! From your mouth, I have heard
about nitya and naimittika rites, as stated by Shiva for those who seek
refuge with him, and these are in conformity with the shruti texts. For those
who have a right to follow Shiva’s dharma, I now wish to hear about kamya
rites. You should now tell me about those.”’”’
‘“‘Upamanyu replied, “Some yield fruits in this world. Some yield fruits in
the other world. For both this world and for the next world, there are five
types. Some rites are in the form of karma, some rites are in the form of
austerities. Some rites are in the form of japa and dhyana, some involve
everything. Those that are in the form of kriya are different from those that
involve oblations and donations. Those who possess all the Shaktis are
successful, not others. Shakti represents the command of Shiva Mahesha,
the paramatman. Hence, a brahmana who obeys the command must
undertake kamya rites. I will now speak about kamya rites, which yield
fruits in this world and in the next one. Shiva’s rites are internal and
Maheshvara’s rites are external. But, in this world, there is no difference
between Shiva and Maheshvara. Therefore, there is no difference between
those who follow Shiva and those who follow Maheshvara. Men who are
devoted to jnana-yajna seek refuge with Shiva and are Shiva’s followers.
Those engaged in karma-yajna on earth are described as Maheshvara’s
followers. Those devoted to Shiva perform internal rites, while those
devoted to Maheshvara perform external rites. When I speak about the rite,
there is no difference in its application. In the proper way, the ground must
be tested for smell, colour and taste. It should be a desirable spot, covered
by a canopy, to protect it from the sky. The surface of the ground must be
smeared properly, so that it resembles the surface of a mirror. Following the
path indicated in the sacred texts, the eastern part will be prepared first. The
dimensions of the mandala will be one hasta or two hastas. A sparkling
lotus with eight petals will be drawn, along with its pericarp. Depending on
what can be collected, this will be done with powdered jewels or gold. It
will be extremely beautiful, with the five avaranas. The Siddhis will be
thought of in the petals and the Shaktis in the filaments. In the due order,
the eight Rudras, Vamadeva and the others, will be in the petals, starting in
the east. Non-attachment will be in the pericarp and the nine Shaktis in the
seeds. Shiva’s dharma will be in the tuber that is the root and jnana about
Shiva will be in the stalk. The discs for the fire, the sun and the moon will
be above the pericarp. Beyond this, will be Shiva, Vidya and the atman,
known as the tattvas. These are held to be the three supreme tattvas. Above
this, there will be a seat of bliss, adorned with many kinds of flowers. He
will be worshipped with the five avaranas and along with Amba. He is
pleasant, resembling pure crystal, with a cool radiance. His matted hair,
decorated with a crown, resembles a circle of lightning. His garment is
made out of tiger skin and his lotus face seems to be smiling slightly. His
soles, palms and lips resemble the petals of a red lotus. He possesses all the
auspicious signs and is adorned in every kind of ornament. He holds
excellent and divine weapons and is smeared with divine fragrances and
unguents. He possesses five faces and ten arms, and the crescent moon
adorns his crest.”’”’
‘“‘“The face towards the east is amiable, with a radiance resembling that of
the rising sun. His three eyes are like lotuses and the crescent moon is on
his crest. The face towards the south is beautiful and radiant, resembling a
blue cloud. The eyebrows are furrowed and terrible. The three eyes are
tinged with red circles. His teeth are cruel. He is unassailable, with
quivering lips. The face towards the north resembles coral, with blue hair.
The three eyes are charming, and the moon is an ornament on his crest. The
face towards the west is like the full moon, with three bright eyes. He wears
the crescent moon, and the pleasant and charming face has a gentle smile.
The fifth face is like crystal and sparkles with the crescent moon. It is
extremely pleasant and there are three dilated and radiant eyes. On the right,
he holds a trident, a battle axe, a vajra, a sword and blazing fire. On the left,
he holds a naga, an iron arrow, a bell, a noose and a blazing goad. Nivritti is
up to the thigh, Pratishtha up to the navel, Vidya up to the throat and Shanti
up to the forehead. The supreme Kala, known as Shantyatita, is above this.
His body consists of the five Kalas, which pervade the five paths. He is the
ancient divinity, known as Purusha, with Ishana as the crown. Aghora is the
heart, Vamadeva represents Maheshvara’s private parts, and the feet are
Sadyojata. His image has thirty-eight parts. Ishana is full of the Matrikas
and is full of the five brahmanas. He is said to be pervaded by Aumkara,
with the Shakti of Hamsa. Iccha Shakti is seated astride the circle of his lap.
The Shakti known as Jnana is on the right and the Shakti known as Kriya is
on the left. Sadashiva’s form is Vidya, identified with the three tattvas. The
image must be conceived using the basic mantra and all the parts gradually
combined into one. Until the arghya is offered, he must be worshipped
properly, using the basic mantra. In his embodied form, Shiva is with the
supreme Shakti. Mahadeva, devoid of notions of existence and non-
existence, must be invoked in that way. Maheshvara must be worshipped in
the form of the five brahmanas. Along with the Matrikas, Brahma
constitutes the sixth. In the due order, he will use Pranava to worship Shiva,
along with Shakti, ending with a mantra for peace and other mantras from
the Vedas. Alternatively, one can worship the supreme divinity, Shiva,
alone. The worship of the five avaranas will be done in the due order,
starting with padya and ending with a mouth freshener. However, the
divinity will not be sent away.”’”’
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Chapter 452-8.2(30) (Kamya Rites Continued)
‘“‘Upamanyu said, “On either side of Shiva and Shivaa, he will first
worship the two devas, Heramba2045 and Shanmukha, respectively on the
right and the left, using fragrances. In the first avarana, he will then worship
the brahmanas all around, starting with Ishana and ending with Sadyojata,
along with their Shaktis. In the due order, the six limbs, heart and others, of
Shiva and Shivaa will be worshipped, starting in the south-east direction.
The eight Rudras, Vamadeva and the others, may or may not be
worshipped, along with their Shaktis, starting from the east in the due order.
O descendant of the Yadu lineage! I have spoken about the first avarana. I
will speak about the second avarana. Listen faithfully and lovingly. Ananta
will be worshipped on the petal that is in the eastern direction and his
Shakti will be on his left. Along with his Shakti, Sukshma will be
worshipped on the petal that is in the southern direction. Along with his
Shakti, he will worship the supreme Shiva on the petal that is in the western
direction. In that way, Ekanetra will be worshipped on the petal that is in
the northern direction. After this, Ekarudra and his Shakti will be
worshipped on the north-eastern petal. Trimurti and his Shakti will be
worshipped on the south-eastern petal. Shrikantha will be worshipped on
the south-western petal, with his Shakti on his left. In that way,
Shikhandisha will be worshipped on the north-western petal. Thus, the
Chakravartis are worshipped in the second avarana. The eight images are
worshipped in the third avarana, along with their Shaktis. This is
progressively done in the eight directions, starting with the east. In the due
order, these eight images are Bhava, Sharva, Ishana, Rudra, Pashupati,
Ugra, Bhima and Mahadeva. Thereafter, the eleven images, Mahadeva and
the others are worshipped, along with their Shaktis. These eleven are said to
be Mahadeva, Shiva, Rudra, Shankara, Nilalohita, Ishana, Vijaya, Bhima,
Devadeva, Bhavodbhava and Kapardisha and they are with their Shaktis.
The worship of the first eight will occur in the due order, starting with the
south-east. Devadeva will be worshipped on the eastern petal. Bhavodbhava
will be thought of in the north-east or the south-east, and Kapalisha2046
will be in the centre, between them. In this avarana, he will worship
Vrishendra in the east, Nandi in the south, Mahakala in the north, Shastri in
the south-east or in the petal that is to the south of the Matrikas,
Gajasya2047 on the south-western petal, Shanmukha on the western petal,
Jyeshtha on the north-western petal, Gouri in the north and Chanda in the
north-east. Munindra, the bull, will be worshipped between Shastri and
Nandisha. Pingala will be worshipped to the north of Mahakala.
Bhrignishvara will be worshipped in between the grouping of Shastris and
the grouping of Matrikas. Virabhadra will be worshipped in between the
Matrikas and Vighnesha. Devi Sarasvati will be worshipped in between
Skanda and Vighnesha. Shri will be worshipped at Shiva’s feet, between
Jyeshtha and Kumara. Mahamoti will be worshipped in between Jyeshtha
and Ganamba. Devi Durga will be worshipped in between Ganamba and
Chanda. All of Shiva’s followers will also be in this avarana. He will
control himself and perform japa and dhyana on the ones known as Rudra,
Pramatha and Bhuta, along with their Shaktis, and on Shivaa’s excellent
friends. This is the way worship takes place in the third avarana. Outside
this, he will meditate on the fourth avarana and worship it. Bhanu will be
worshipped on the eastern petal, the one with four faces on the southern,
Rudra on the petal that is towards the west and Vishnu on the petal that is in
the northern direction. There are separate avaranas for each of these four
divinities. Following the six paths, the blazing limbs of the Shaktis, Dipta
and others, must be worshipped. They are Dipta, Sukshma, Jaya, Bhadra,
Vibhuti, Vimala, Amoghya and Vidyuta. In the due order, they are all
around, starting with the east. In the due order, the four images will be
worshipped in the second avarana, starting from the east and ending in the
north. Their Shaktis will be worshipped after that. In the east, Visvasvat’s
forms are extended as Aditya, Bhaskara, Bhanu, Ravi, Arka, Brahma,
Rudra and Vishnu and there are such extensions in the south too. Bodhini is
in the west and Apyayini in the north. After performing nyasa in Ishana and
the others, Usha, Prabha, Prajna and Sandhya will be worshipped in the
second avarana. In the due order, Soma, Angaraka,2048 Budha, supreme
among intelligent ones, Brihaspati, extensive in intelligence, Bhargava,2049
the store of energy, Shanaishchara, Rahu and Ketu, the smoky and fearful
one, must be worshipped all around, in the fifth avarana. Alternatively, the
twelve Adityas can be worshipped in the second avarana and the twelve
rashis in the third avarana. On the outside, the categories of seven will be
worshipped all around, that is, seven of each category—rishis, devas,
gandharvas, pannagas, apsaras, gramanis,2050 yakshas, yatudhanas, horses
and valakhilyas, in the form of chhandas. After Divakara has been
worshipped in the third avarana, the Brahmas will be worshipped in all
three avaranas. Hiranyagarbha will be worshipped with his face towards the
east, Viraja towards the south, Kala in the western direction and Purusha
towards the north. Hiranyagarbha is the first Brahma, and he resembles a
lotus. Kala has the complexion of jati or collyrium.2051 Purusha resembles
crystal and possesses the three gunas, sattva, rajas and tamas. In the due
order, these four are established in the first avarana. In the second avarana,
and starting from the east, Sanatkumara, Sanaka, Sananda and Sanatana will
be worshipped all around, in the due order. After this, the Prajapatis will be
worshipped in the third avarana. The first eight will be worshipped in the
east and the other three will be worshipped subsequently, also in the east.
The famous Prajapatis are Daksha, Ruchi, Bhrigu, Marichi, Angiras,
Pulastya, Pulaha, Kratu, Atri, Kashyapa and Vasishtha. Along with them, in
the due order, their wives will also be worshipped. They are Prasuti, Akuti,
Khyati, Sambhuti, Dhriti, Smriti, Kshama, Sannati, Anasuya, the mother of
devas2052 and Arundhati. All of them are devoted to their husbands. They
are glorious and beautiful to behold, always engaged in worshipping Shiva.
The Vedas will be worshipped in the first avarana, Itihasa and Puranas in
the second avarana. All the different kinds of learning that follow the Vedas,
the Dharmashastras being the most important, will be worshipped all
around, in the third avarana. Other than the Vedas, starting in the east, other
texts can be worshipped all around as one pleases, divided into groups of
eight or four. After Brahma has been worshipped in this way in the three
avaranas in the south, Rudra will be worshipped in the west, along with the
avaranas. Brahma and the six parts are described as his first avarana. The
second avarana is of Vidyeshvara. No difference is described for the third
avarana. The four forms are worshipped in the due order, starting in the
east.”’”’
‘“‘“The divinity possesses all the three gunas. The one known as Shiva is
worshipped in the east. Brahma, the creator, possesses rajas. In the form of
Bhava, he is worshipped in the south. Hara, the destroyer, possesses tamas,
and is worshipped as Agni in the west. Vishnu is full of sattva and creates
happiness. He is worshipped as Mrida, the lord of the universe, in the north.
In this way, Shiva, who possesses Shambhu’s twenty-six parts, is
worshipped in the west. Thereafter, Vaikuntha is properly worshipped in the
north. In the first avarana, Vasudeva is worshipped in the east, Aniruddha in
the south, Pradyumna in the west and Samkarshana in the north. They can
also be worshipped in pairs. The auspicious first and second avaranas have
been spoken about. In the third avarana, on the eastern side, Matsya,
Kurma, Varaha, Narasimha, Vamana, Rama,2053 the other Rama, you
Krishna and Ashvamukha will be worshipped. The weapon known as
Narayanastra will be worshipped in the south. Panchajanya will be
worshipped in the west and Sharnga bow in the north.2054 The supreme
Hari, who is known as the universe, is worshiped in this way in the three
avaranas. Images are made of Mahavishnu and Sadavishnu and worshipped.
In this way, the four forms of Vishnu are worshipped as the four
vyuhas.2055 In the due order, their four Shaktis are then worshipped.
Prabha is worshipped in the south-east, Sarasvati in the south-west,
Ganambika in the north-west and Lakshmi in the north-east. Thereafter,
Bhanu’s forms and Shaktis are worshipped. Next, the lords of the worlds
are worshipped in the same avarana. They are Indra, Agni, Yama, Nirriti,
Varuna, Vayu, Soma and Kubera. Ishana is worshipped thereafter. In this
way, following the rules, worship occurs in the fourth avarana.
Subsequently, Mahesha’s weapons are worshipped outside. The glorious
trident is worshipped in the north-east, the great Indra’s vajra in the east, the
battle axe in the south-east, the arrow in the south, the sword in the south-
west, the noose in the west, the goad in the north-west, Pinaka in the north
and the terrible Kshetrapala is worshipped in the west. In this way, worship
is undertaken in the fifth avarana, inside and outside. All these deities are
worshipped in this way outside the fifth avarana. Along with the large bull,
the Matrikas are worshipped in the fifth avarana, to the east. After this, in
every direction, those born as divine species are worshipped—those who
travel in the sky, rishis, siddhas, daityas, yakshas, rakshasas, Ananta and
other Indras among nagas, nagas born from their lineages, dakinis, bhutas,
vetalas, pretas, Bhairava leaders, others who have been born in many
species and reside in the nether regions, rivers, oceans, mountains, forests,
lakes, pashus, birds, trees, worms, those born as inferior species, men born
in many kinds of wombs, mrigas, other worlds that are inside the egg,
crores of cosmic eggs, innumerable worlds that exist outside the egg and
their lords, the Rudras who stand in the ten directions and hold up the
worlds, everything that has emerged, the Shakti who is beyond, everything
that exists and can be expressed in words, the sentient and the insentient.
All these severally stand along the sides of Shiva and Shivaa, their hands
joined in salutation. When they are worshipped, they will be thought of in
this way. With a slight smile on their lips, they will always look at Deva and
Devi, full of affection. Having completed the worship of avaranas in this
way, he will again worship the lord of devas, so that any agitation is
pacified.”’”’
‘“‘“He will be worshipped by uttering panchakshra mantra. After this, he
will offer a naivedya to Shiva and Shivaa. This will be a pure great and
beautiful charu, similar to amrita, and offered with side dishes. When it is
prepared with thirty-two adhakas, this is the best. When it is prepared with
less than one adhaka, this is the worst. According to his capacity, he must
faithfully prepare the naivedya and offer it. He must then offer water to
drink and betel leaf and accompaniments. After undertaking nirajana, the
rest of the worship will be completed. One should try to ensure that the
objects of pleasure offered are excellent. One should be full of devotion and
there should be no deception in the matter of wealth. The virtuous say that
kamya rites performed by those who show deception, those who are
indifferent and those who leave it incomplete in any way, do not bear fruits.
Therefore, one should not be indifferent, or leave it incomplete in any way.
When this is done, kamya rites are successful in yielding the fruits one
desires. Having completed the worship in this way, he must prostrate
himself before Deva and Devi. With his mind full of devotion, he must
thereafter chant a stotram. After the stotram, he should perform japa with
the panchakshara mantra more than one hundred and eight times. An eager
person will do it more than one thousand times. Thereafter, in the due order,
he must worship learning and the guru. As is appropriate, full of respect, he
must worship the assistant priests. He will then take ritual leave from the
lord of devas, along with his avaranas. Along with all the other articles, the
mandala should be given to the guru. Alternatively, everything can be given
to Shiva’s devotees, or placed in Shiva’s or Shivaa’s kshetra. After
worshipping the deities of the avaranas in the proper way, the divinity must
be worshipped, and oblations offered into Shiva’s fire. This rite is famous in
the three worlds under the name of Yogeshvara. In the world, there is no
other sacrifice that is superior to this. In this world, no other
accomplishment yields fruits like this one, in this world or in the next
world. One cannot clearly determine, ‘These are the fruits.’ It is excellent in
benefits and is therefore the best sadhana. But this much can be said. If a
person worships in this way, he obtains the fruits obtained from a
chintamani jewel.2056 Nevertheless, this should not be performed for
insignificant fruits. If a person seeks something trivial from a great person,
he only demeans himself. However, whether one desires great fruits or
minor ones, when performed, the karma and its fruits should be directed at
Mahadeva. Hence, a discriminating person will perform this rite for
something that cannot be obtained from others, like defeating an enemy,
conquering death, whether those fruits have been seen or are unseen. When
great sins are committed, there is great fear from diseases, famines and
other calamities. It should be performed to pacify those. What is the need to
speak a lot? Maheshvara has said that this is his own weapon, and it should
be used by Shiva’s devotees to counter great calamities. Therefore, a great-
souled person knows that there is nothing that is as great as this as a
saviour. If one engages in the karma with this thought, one obtains what is
auspicious. If a person controls and purifies himself and only reads this
stotram,2057 he obtains one-eighth of the fruits. If a person thinks about it,
and fasting on a parva day, ashtami or chaturdashi, reads it, he obtains half
the fruits. If a person thinks about it, seeking out the truth, observes vratas
on parva and other days and performs japa with this stotram for a month, he
obtains all the fruits.”’”’
OceanofPDF.com
Chapter 453-8.2(31) (Shiva’s Great Stotram)
‘“‘Upamanyu said, “Following the path of the five avaranas, there is a
stotram that concludes the sacred karma of Yogeshvara. I will tell you about
it.”’”’
‘“‘“Victory to you. O one who is the single protector of the universe!
Victory to you. O Shambhu! O one who is naturally charming! O one
whose nature is that of eternal consciousness! You are far beyond the
impurities of prapancha. The state of your tattva is beyond the approach of
thoughts and words. Your body is naturally sparkling. Victory to the one
whose activities are enchanting. Your great Shakti is equal to your own
atman. Victory to the one who is an ocean of pure gunas. You possess
infinite beauty. Victory to the one whose form is unmatched. You are the
store of undisputed greatness. Victory to the one who is favourable and full
of auspiciousness. You are without blemish. You are without support.
Victory to the one who rises up without a cause. You are incessant and
supreme bliss. Victory to the one who is the cause behind nivritti. Victory to
the one who possesses extreme and great prosperity. Victory to the one who
is a store of great compassion. Victory to the one who is self-ruling and is
everything. Victory to the one whose affluence is beyond parallel. Victory
to the one who surrounds the great universe. Victory to the one who is not
enveloped by anything. Victory to the one who is superior to everything.
Victory to the one who has no superior. Victory to the wonderful one.
Victory to the one who is not inferior. Victory to the one who is not harmed.
Victory to the one who is without decay. Victory to the immeasurable one.
Victory to the one who is without disease. Victory to the one who is without
sentiments. Victory to the one who is without dirt. O mighty-armed one! O
one with great substance! O one with great qualities! O one with great
narratives! O one with immense strength! O one with great maya! O one
with a great flavour! O one with a great chariot! I prostrate myself before
the supreme divinity. I prostrate myself before the supreme cause. I
prostrate myself before Shiva, the serene one. I prostrate myself before the
one who is the most auspicious. The entire universe, with gods and asuras,
is under your subjugation. Therefore, who possesses the capacity to
transgress a command that has been laid down by you? Then again, people
always seek refuge with you. I bow down, seeking your favours. Please
grant them to me. Victory to Ambika. Victory to the mother of the universe.
You pervade the entire universe. Victory to the one whose prosperity is not
surpassed. Victory to the one whose image is unmatched. Victory to the one
who is beyond words and thoughts. Victory to the one who shatters
anything that destroys intelligence. Victory to the one who is devoid of birth
and old age. Victory to the one who is superior to anything that is superior
to Kala. Victory to the one who is established in many procedures. Victory
to the one who is Vishveshvara’s beloved. Victory to the one who is
worshipped by all the gods in the universe. Victory to the one who extends
the universe. Victory to the one whose divine limbs are auspicious. Victory
to the one who is the lamp of auspiciousness. Victory to the one whose
conduct is auspicious. Victory to the one who bestows auspiciousness. I
prostrate myself before the one whose form is an accumulation of supreme
and auspicious qualities. In truth, the universe originated from you. Indeed,
it dissolves into you. Without you, even Ishvara is incapable of bestowing
fruits. O Deveshi! Right from birth, this person has sought refuge with you.
Therefore, this is your devotee. Please satisfy his wishes. Sadashiva
possesses five faces and ten arms. His appearance is like that of pure
crystal. His body consists of the varnas, the brahmanas and the kalas. The
divinity is sakala and nishkala. Sadashiva is Shantyatita. I am full of
devotion towards Shiva. I have devotedly worshipped him. May he grant
me the welfare I wish for. Iccha Shakti, known as Shivaa, is seated on
Sadashiva’s lap. She is the mother of all the worlds. Please grant me my
wishes. Devas Heramba and Shanmukha are the beloved sons of Shiva and
Shivaa. They are full of sentiments about Shiva. They are omniscient. They
partake of amrita, jnana about Shiva. They are content and full of affection
towards each other. They are always honoured by Shiva and Shivaa. These
two devas are always honoured by Brahma and the other gods. They are
always ready to save all the worlds. According to their will, from their
portions, they assume many avataras. I have always worshipped them,
along the sides of Shiva and Shivaa. With their command being important,
let them grant me what I wish for. Sadashiva resembles pure crystal. He is
known as Ishana. His image is such that his head rises up into the
firmament. Shiva is the paramatman. I have been engaged in worshipping
Shiva. He is serene and Shantyatita. He is established in sacrifices. He is the
bija of panchakshara mantra. He has five Kalas. Along with Shakti, I have
worshipped him in the first avarana. He is the sacred and supreme brahman.
Let him grant me what I wish for. He resembles the rising sun. He is known
as the ancient Purusha. On the east, Shiva’s face is Parameshthi. In his form
as Shanti, he is established in the wind. I have been engaged in worshipping
Shambhu’s feet, the first among Shiva’s bijas, with four Kalas. With
devotion, I have worshipped him in the east, along with Shakti. He is the
sacred and supreme brahman. Let him grant me what I wish for. Aghora’s
form is terrible. He resembles a mass of collyrium. He is the divinity’s
southern face, engaged in worshipping the feet of the lord of devas. He is
astride the region of Vidya and is in the midst of a circle of fire. He is the
second of Shiva’s bijas and has eight Kalas. I have worshipped him to the
south of Shambhu, along with Shakti. He is the sacred brahmana in the
centre. Let him grant me what I wish for. The one known as Vamadeva
wears an excellent garment, resembling kumkuma powder. He is
established in the region of Pratishtha and is Isha’s northern face. He is
established in a circle of water and is engaged in worshipping Mahadeva.
He is the fourth of Shiva’s bijas and has thirteen Kalas. Along with Shakti, I
have worshipped him to the north of the divinity. He is the sacred and
supreme brahman. Let him grant me what I wish for. The one known as
Sadyojata is gentle in appearance and is as white as a conch shell, a kunda
flower or the moon. He is Shiva’s western face, engaged in worshipping
Shiva’s feet. He is in the region of Nivritti and is established in the earth.
He is the third of Shiva’s bijas and possesses eight Kalas. Along with
Shakti, I have worshipped him to the west of the divinity. He is the sacred
and supreme brahman. Let him grant me what I wish for. The auspicious
forms of Shiva and Shivaa are fixed in my heart. With their command being
the most important, let them grant me what I desire. There are the images in
Shiva and Shivaa’s tufts of hair. Honouring the commands of Shiva and
Shivaa, let them grant me what I desire. Shiva’s sentiments exist in Shiva
and Shivaa’s armour. Honouring the commands of Shiva and Shivaa, let
them grant me what I desire. There are forms that exist in Shiva and
Shivaa’s eyes. Honouring the commands of Shiva and Shivaa, let them
grant me what I desire. There are forms that exist in their weapons,
constantly engaged in worshipping Shiva and Shivaa. Honouring the
commands of Shiva and Shivaa, let them grant me what I desire. Following
the commands of Shiva and Shivaa, let Vama, Jyeshtha, Rudra, Kala,
Vikarana, Balavikarana, Balapramathana and Sarvabhutadamana and their
eight Shaktis grant me what I desire. In the second avarana, I have
worshipped Ananta, Sukshma, Shiva, Ekanetra, Ekarudra, Trimurti,
Shrikantha and Shikhandaka, along with their eight Shaktis. As a result of
the commands of Shiva and Shivaa, let them grant me what I desire.”’”’
‘“‘“There are eight images, Bhava and the others, and their Shaktis. There
are eleven images, Mahadeva and the others, along with their Shaktis. They
are established in the third avarana. Honouring the commands of Shiva and
Shivaa, let them grant me the desired fruits. Vrisharaja is immensely
energetic.2058 His bellowing is like the thunder of a large cloud. He
resembles the summits of Meru, Mandara, Kailasa and Himalaya. He is
adorned with a hump that resembles a peak with white clouds around it. He
is adorned with hair that resembles large Indras among serpents. His face,
horns and feet are red, and his eyes are almost red. All his limbs are thick
and raised and he is radiant. His gait is beautiful. His signs are
praiseworthy, and he is decorated with handsome and blazing jewels. He is
loved by Shiva. He is devoted to Shiva. He is the standard and mount for
Shiva and Shivaa. His body has been greatly purified by touching their feet.
The glorious one is the king of cattle. The supreme and illustrious trident is
his weapon. Honouring their commands, let him grant me what I desire.
Nandishvara is extremely energetic. He is the son of the daughter of the
Indra among mountains. He is constantly worshipped by devas, along with
Narayana. Along with his companions, he is stationed as the gate to
Sharva’s inner quarters. He resembles Sarveshvara and is the one who
crushes all the asuras. He has been chosen as the one who presides over all
those who follow Shiva’s dharma. He is loved by Shiva. He is devoted to
Shiva. The trident is his supreme and glorious weapon. He loves those who
seek refuge with Shiva and the devotees love him too. Honouring the
commands of Shiva and Shivaa, let him grant me what I desire. Mahakala is
mighty-armed and resembles another Mahadeva. Let him always protect
those who seek refuge with Mahadeva. He is loved by Shiva. He is devoted
to Shiva. He always worships Shiva and Shivaa. Honouring the commands
of Shiva and Shivaa, let him grant me what I desire. He knows the true
meanings of all the sacred texts. He is the chastiser. He is Vishnu’s second
body. His son is Mahamoha, who loves honey, flesh and asava. Regarding
their commands as important, let him grant me what I desire. The seven
Matrikas are Brahmani, Maheshi, Koumari, Vaishnavi, Varahi, Mahendri
and Chamunda, terrible in valour. They are the mothers of all the worlds.
As a result of Parameshvara’s instruction, let them grant me what I wish for.
His face is like that of a crazy elephant. He is the son of Ganga, Uma and
Shankara. The firmament is his body, the directions are his arms. The sun,
the moon and the fire are his eyes. Airavata and the other divine
diggajas2059 always worship him. From his shattered temple, he exudes the
musth of jnana about Shiva.2060 He removes the impediments of the gods.
He is the lord who creates obstructions for those who create impediments
for gods and others. He is full of sentiments about Shiva. Honouring the
commands of Shiva and Shivaa, let him grant me what I wish for.
Shanmukha was born from Shiva. He is the lord who holds a spear and a
vajra. The deva is Agni’s son and is also the son of Aparna.2061 Ganga was
his mother and the large number of Krittikas were also his mothers. He is
surrounded by Vishakha, Shakha and Naigameya.2062 He defeated Indra,
who made him the commander. He is the one who conquered Tarakasura.
With his own energy, he pierced Meru and other excellent mountains. He
resembles molten gold, and his eyes are like the petals of lotuses. He is
Kumara and is cited as a great example for all young boys. He is loved by
Shiva and is devoted to Shiva. He always worships Shiva’s feet. Honouring
the commands of Shiva and Shivaa, let him grant me what I wish for.
Jyeshtha is supreme among those who grant boons. Honouring the
commands of Shiva and Shivaa, let her grant me what I wish for.
Ganambika is worshipped by the three worlds and resembles a meteor. To
extend the creation of the universe, through Shivaa, Brahma requested her.
She emerged from between Shivaa’s eyebrows and divided herself into
Dakshayani, Sati, Mena, Haimavati, Uma, Koushiki, the mother Bhadrakali,
the mother Aparna and Patalaa. Rudrani, loved by Rudra, is always engaged
in worshipping Shiva. Honouring the commands of Shiva and Shivaa, let
her grant me what I wish for. Chanda is the lord of all the leaders of ganas
and emerged from Shambhu’s face. Honouring the commands of Shiva and
Shivaa, let him grant me what I wish for. Pingala is the lord of ganas. The
illustrious one is devoted to Shiva and is loved by Shiva. Honouring the
commands of Shiva and Shivaa, let him grant me what I wish for. The one
named Bhringisha is a lord of ganas. He is devoted to worshipping Shiva.
Giving importance to the commands of his master, let him grant me what I
desire. Virabhadra is immensely energetic and resembles snow, the kunda
flower or the moon. He is loved by Bhadrakali and is always protected by
the Matrikas. He severed the head of the sacrifice and the head of the evil-
souled Daksha. He injured the limbs of Upendra and other devas. He is
Shiva’s follower and the illustrious one carries out Shiva’s commands.
Following the commands of Shiva and Shivaa, let him grant me what I wish
for. Sarasvati emerged from words that flowed out of Mahesha’s lotus
mouth. She is devoted to worshipping Shiva and Shivaa. Let her grant me
what I wish for. Lakshmi is established on Vishnu’s chest and is always
devoted to worshipping Shiva and Shivaa. Following the commands of
Shiva and Shivaa, let her grant me what I wish for. Mahamati is engaged in
worshipping Mahadevi’s feet. Engaged by her, let her grant me what I wish
for. The supreme Koushiki is astride a lion and is Parvati’s daughter. She is
Vishnu’s sleep. She is the great maya. She is the one who crushed the great
Mahisha. She killed Shumbha and Nishumbha. She loves honey, flesh and
asava. Honouring her mother’s command, let her grant me what I wish for.
All those known as Rudras are like Rudra. Pramathas are known for their
energy. Those known as bhutas are immensely valiant and are like
Mahadeva in their radiance. They are always said to be without parallel.
They are without the opposite pairs of sentiments and are not affected by
the deluge. Along with their Shaktis and their followers, all the worlds
show obeisance to them. They possess the capacity to create and destroy all
the worlds. They are devoted to each other and follow each other in
conduct. They are gentle towards each other and honour each other. They
are always loved a lot by Shiva and exhibit Shiva’s signs. While they are
amiable in appearance, within, this appearance is mixed with traits of
destruction. They are handsome but can also be malformed. They have
many different forms. Honouring the commands of Shiva and Shivaa, let
them grant me what I wish for. Devi’s large number of friends are
characterized by Devi’s traits. They are with Rudra’s daughters and many
Shaktis. In Shambhu’s third avarana, I have always worshipped them
devoutly. Honouring the commands of Shiva and Shivaa, let them grant me
what I wish for. Divakara, with a dazzling disc, is Mahesha’s form. He is
nirguna, though he is constrained by gunas. He is only gunas. He is without
transformations. He is one, but generally engages in tasks. He is
extraordinary in his deeds, engaging in creation, preservation and
destruction. In this way, he is divided into three, four and five forms. Along
with his followers, I have worshipped him in Shambhu’s fourth avarana. He
is loved by Shiva and is devoted to Shiva. He is engaged in worshipping
Shiva’s feet. Honouring the commands of Shiva and Shivaa, let him grant
me what is auspicious.”’”’
‘“‘“With his eight Shaktis, Divakara blazes in his six limbs. The sun’s
forms are Aditya, Bhaskara, Bhanu, Ravi, Arka, Brahma, Rudra and
Vishnu. The Shaktis are Vistara, Sutara, Bodhini, Apyanini, Usha, Prabha,
Prajna and Sandhya. From Soma to Ketu, all the planets are full of
sentiments about Shiva. Honouring the commands of Shiva and Shivaa, let
them bestow what is auspicious on me. Alternatively, there are twelve
Adityas, twelve Shaktis, rishis, devas, gandharvas, pannagas, apsaras,
gramanis, yakshas, rakshasas, asuras, the groups of seven categories,
chhandas in the form of the seven horses and the valakhilyas. All of them
worship Shiva’s feet. Honouring the commands of Shiva and Shivaa, let
them bestow what is auspicious on me. Brahma, the lord of the earth’s
circle, is a form of the lord of devas. With his sixty-four qualities and
prosperity, he is established in his tattva of intelligence. He is nirguna,
though he is constrained by gunas. He is only gunas. He is without
transformations. He is established at the head of the ordinary devas. He is
extraordinary in his deeds, engaging in creation, preservation and
destruction. Having originated, he is divided into three, four and five forms.
Along with his followers, I have worshipped him in Shambhu’s fourth
avarana. He is loved by Shiva and is devoted to Shiva. He is engaged in
worshipping Shiva’s feet. He is extraordinary in his deeds, engaging in
creation, preservation and destruction. Honouring the commands of Shiva
and Shivaa, let him bestow what is auspicious on me. Hiranyagarbha, the
lord of the worlds, Virat, Kala, Purusha, Sanatkumara, Sanaka, Sananda,
Sanatana, Daksha and other sons of Prajapati Brahma number eleven.
Along with their wives, Dharma, Sankalpa and the others, they are engaged
in worshipping Shiva. They are full of devotion towards Shiva. Honouring
the commands of Shiva and Shivaa, let all of them bestow what is
auspicious on me. There are the four Vedas, Itihasa, Puranas,
Dharmashastras and many other kinds of learning, in conformity with the
Vedas. They may seem to disagree with each other in meaning, but all of
them are based on Shiva’s nature and his feet. Honouring the commands of
Shiva and Shivaa, let them bestow what is auspicious on me. Alternatively,
there is Rudra Mahadeva, Shambhu’s greatest form. He is the lord of the
circle of fire. The lord possesses every kind of prosperity. He possesses
Shiva’s pride. He is nirguna, but also possesses the three gunas. Though he
only has sattva, he also possesses rajas and tamas. He is without
transformation but carries out many kinds of tasks. He is extraordinary in
his deeds, engaging in creation, preservation and destruction. He severed
Brahma’s head and is his father, as well as his son. He is both the father and
the son. He is the one who controls Vishnu. The lord always shows favours
and is the one who enlightened the two of them.2063 Rudra is stationed
both inside and outside the cosmic egg. He is the lord of both the worlds.
He is loved by Shiva and is devoted to Shiva. He is engaged in worshipping
Shiva’s feet. Regarding Shiva and Shivaa’s command as the most
important, let him bestow the auspicious on me. In Brahma’s six limbs,
there are the eight who end with Vidyesha. There are four different forms.
However, they start with Shiva and worship Shiva. They are Shiva, Bhava,
Hara and Mridha. Regarding Shiva and Shivaa’s command as the most
important, let them bestow the auspicious on me. Alternatively, Vishnu is
another one of Mahesha Shiva’s forms. He is the lord of the tattva of water
and is established in his unmanifest form. He is nirguna, but is only guna,
predominantly based on sattva. He is proud and without transformation. He
engages in the three general acts.2064 He is extraordinary in his deeds and
is distinct from the acts, creation and others. Born from the right side of the
body, he rivals Svayambhu. He is the one who was first created by Brahma.
However, he is also the one who created him. Vishnu is established inside
and outside the cosmic egg, as the lord of both the worlds. He wields the
chakra and destroys asuras. He is Shakra’s younger brother. As a result of
Bhrigu’s curse, he manifested himself in ten forms. As a result of his own
will, to protect the earth and remove her burdens, he assumed avataras. His
strength is immeasurable. He possesses maya and uses his maya to delude
the universe. He assumes the forms of Mahavishnu and Sadavishnu. He is
always worshipped by devotees of Vishnu in the seat with the three
images.2065 He is loved by Shiva and is devoted to Shiva. He is always
engaged in worshipping Shiva’s feet. Regarding Shiva and Shivaa’s
command as the most important, let him bestow the auspicious on me.
Hari’s four forms are said to be Vasudeva, Aniruddha, Pradyumna and
Samkarshana. His forms are Matsya, Kurma, Varaha, Narasimha, Vamana,
the three Ramas,2066 Krishna and Vishnu in his form as the one with a
horse’s face. The weapons are the chakra, Narayanastra, Panchajanya and
Sharnga bow. Honouring the commands of Shiva and Shivaa, let them
bestow the auspicious on me. Prabha, Sarasvati, Gouri and Lakshmi are full
of sentiments about Shiva. Following the commands of Shiva and Shivaa,
let them bestow the auspicious on me. Indra, Agni, Yama, Nirriti, Varuna,
Vayu, Soma, Kubera and Ishana, the wielder of the trident—all of them are
devoted to worshipping Shiva and are full of virtuous sentiments about
Shiva. Honouring the commands of Shiva and Shivaa, let them bestow the
auspicious on me. Deva and Devi’s divine weapons are the trident, the
vajra, the battle axe, the arrow, the sword, the noose, the goad and Pinaka,
supreme among weapons. Always honouring the commands of Shiva and
Shivaa, let them always protect me. The deva in the form of a bull is
Surabhi’s2067 immensely strong son. He challenged the mare-headed
subterranean fire.2068 He is surrounded by the five bovine mothers. He has
obtained the status of being the mount for Paramesha and Parameshi.
Regarding their command as the most important, let him grant me my
wishes. The five bovine mothers are Nanda, Sunanda, Surabhi, Sushila and
Sumana and they are established in Shiva’s world. They are always full of
devotion towards Shiva and are devoted to worshipping Shiva. As a result
of the commands of Shiva and Shivaa, let them grant me what I wish for.
Kshetrapala is immensely energetic and resembles a blue cloud. His fangs
and face are cruel. His red lips quiver and blaze. His red hair stands up. He
is handsome, but his eyebrows are furrowed. His three eyes are tinged with
red circles. The moon and serpents are his ornaments. He is naked and his
hands hold a trident, a noose, a sword and a skull. He is terrible and is
surrounded by Bhairavas, siddhas and yoginis. He is seated and present in
every kshetra, protecting those who are virtuous. He is devoted to
prostrating himself before Shiva. He is full of virtuous sentiments about
Shiva. In particular, he protects those who seek refuge with Shiva like his
own sons. Honouring the commands of Shiva and Shivaa, let him bestow
what is auspicious on me.”’”’
‘“‘“Talajangha and the others have been worshipped in the first avarana.
Honouring the commands of Shiva and Shivaa, let those four protect me.
Bhairava and the other surround him from all the directions. Showing
deference to Shiva’s command, let them show me their favours. Narada and
other divine sages are worshipped by devas. There are Sadhyas, nagas and
devas who reside in Janaloka. There are the residents of Maharloka, entitled
to nivritti. There are saptarshis, along with those who are on vimanas. All of
them are devoted to worshipping Shiva. All of them follow Shiva’s
commands. Honouring the commands of Shiva and Shivaa, let them grant
me what I desire. There are four categories born as deva species—
gandharvas, siddhas, vidyadharas and pishachas. There are others who roam
around in the sky too. There are asuras, rakshasas and others who reside in
the nether regions. There are Ananta and other Indras among nagas. There
are birds, Vinata’s son and others. There are kushmandas, pretas, vetalas,
grahas and many other categories of bhutas. Like that, there are dakinis,
yoginis and shakinis. There are kshetras, pleasure gardens, homes, tirthas,
mansions, islands, oceans, large rivers, small rivers, lakes, Sumeru and
other mountains, forests in every direction, pashus, birds, trees, worms,
insects, mrigas, all the worlds, the lords of the worlds, cosmic eggs and
their sheaths, diggajas of the ten radiant directions, varnas, padas, mantras,
tattvas and their lords, Rudras who hold up the cosmic egg, other Rudras
and their Shaktis and everything that has been heard, seen or deduced in the
universe. Following the commands of Shiva and Shivaa, let them bestow
everything desired on me. Supreme knowledge about Shiva frees from the
bondage of being a Pashu. This is divine, with the five kinds of meaning.
This is outside the purview of learning Pashus possess. There are sacred
texts that speak of Shiva’s dharma. There are other texts about dharma too.
Those that speak about Shiva’s dharma are texts about Shiva. There is the
Purana, which is in conformity with shruti texts. There are other Shiva
agama texts, divided into four categories, Kamika and the others. They are
especially honoured by Shiva and Shivaa and have been worshipped by me.
Let all of them grant me permission that I should accomplish my objective.
Let everyone else make this karma undertaken by me fruitful. There are the
instructors, starting with Shveta and ending with Nakulisha, along with
their shishyas. There are their descendants, who have become gurus. In
particular, there is my guru. Devoted to jnana and karma, they are Shivas
and Maheshvaras. Let all of them grant me permission that this karma is
successfully completed and is fruitful. There are all the ordinary brahmanas,
kshatriyas and vaishyas. They know the truth about the Vedas and
Vedangas. They are accomplished in all the sacred texts. There are men
who follow samkhya, vaisheshika, yoga and nyaya.2069 There are men
who follow Surya, Brahma, Rudra, Vishnu and others. All of them are
virtuous and distinguished, controlled by Shiva’s commands. May all of
them grant me permission in accomplishing this intended karma. There are
those who follow the path of Shaiva Siddhantas. There are those who
follow Shiva’s Pashupata vow. There are those who follow Shiva’s great
vratas. There are others who are devoted to Shiva and follow the kapalika
mode.2070 They obey Shiva’s instructions and as a result of Shiva’s
command, I have worshipped them too. Let all of them show me their
favours and praise this rite, so that it is successful. There are those who are
devoted to dakshina-jnana and those who follow paths beyond the dakshina
one.2071 There is no conflict with them. Using mantras, I only wish for
what is best for me. However, let non-believers, deceivers, ingrates, those
who follow darkness, heretics and great sinners maintain their distance from
me. What is the need for long words of praise? Let all those who are
believers show me their favours. Let the virtuous praise me and ensure
everything auspicious. I prostrate myself before Shiva, along with Amba, to
the original cause, along with his sons. In his form as the five avaranas, he
envelopes prapancha.”’”’
‘“‘Upamanyu concluded, “After saying this, he will prostrate himself on the
ground before Shiva and Shivaa, like a rod. Using the panchakshara mantra,
he will perform japa at least one hundred and eight times. He will also
perform japa with the mantra to Shakti and offer himself. Seeking
forgiveness from Isha, he will complete the worship. This is an extremely
sacred stotram, with Shiva and Shivaa in its core. It bestows everything that
one wishes for. It is a means to accomplish objects of pleasure and
emancipation. If a person controls himself and constantly hears it or chants
it, he is swiftly cleansed of all sins and obtains sayujya with Shiva. Killers
of cows, ingrates, slayers of heroes, killers of foetuses, those who kill
people who seek refuge, those who violate the trust of friends and those
who commit evil crimes like killing the mother or the father—by
performing japa with this praise, all of them are freed from their sins. When
there are bad dreams and great calamities that signify fear, if this is chanted,
there will be good fortune. If a person bases himself on japa with this
stotram, he obtains a long lifespan, freedom from disease, prosperity and
everything else that he desires. If a person performs japa with this stotram,
he obtains everything. This is described as the fruits of japa with this
stotram when Shiva is not worshipped. When worship and japa are both
done, it is impossible to describe the fruits. However, this much can be
narrated about the fruits. When the divinity hears this, along with Ambika,
Chapter 454-8.2(32) (Siddhi in This World)
‘“‘Upamanyu said, “O Krishna! I have spoken to you about the karma that
brings siddhi in this world and in the next one. This is a great aggregation
of kriya, austerities, japa and dhyana. I will now tell you about what brings
fruits in this world to men who are devoted to Shiva. This is the great
aggregation of worship, oblations, japa, dhyana, austerities and donations.
A person who knows about the meaning of mantras will first try to ensure
success through mantras. He will see that such karma yields siddhi. There is
nothing else that yields fruits. When a learned person witnesses the
powerful siddhi ensured by a mantra, he will not rashly undertake any
karma which works against those fruits. In this world, if he does something
that is contrary, it is possible to be saved from it. After having examined its
capacity, he should undertake a rite of atonement. If, out of delusion, a man
does not undertake karma that yields fruits in this world, since he does not
obtain the fruits, he becomes an object of ridicule. Having witnessed the
fruits, if a person lacks in trust, he should never undertake the karma. He is
deceitful and lacks in faith. A person who lacks in faith, does not obtain
fruits. It is not the divinity’s fault that the karma is fruitless, since it is
evident that fruits are obtained by men who undertake it properly. A
sadhaka who is accomplished in mantras can counter the obstacles. A
person who trusts and has faith obtains the fruits. Alternatively, to obtain
the fruits, he should practice brahmacharya and eat havishya, payasam or
fruits in the night. Even in his thoughts, he must not commit prohibited acts
like causing violence. He must always smear himself with bhasma, be pure
and wear excellent garments. Having practiced good conduct in this way, he
must seek out a favourable and auspicious day. He must choose a spot
which possesses the characteristics mentioned earlier and decorate it with
flowers and other things. The ground, measuring one hasta, will be smeared
with cow dung. He will draw an auspicious lotus, blazing in its own energy.
There will be eight petals and filaments, made out of molten gold. The
pericarp in the centre will be ornamented with every kind of jewel. It must
possess a stalk that is proportionate to its size. In that way, following the
rules and using gold, he will fashion the root. In his mind, he will again
carry out the entire sankalpa, anima and the others. Following the norms, he
will establish a lingam and its pedestal, made out of jewels, gold or crystal
and possessing the required characteristics. Along with Amba and the
ganas, he will invoke the divinity there and worship him. The lord’s
embodied form of Maheshvara will also be thought of there. He is four-
armed and four-faced, adorned in every kind of ornament. His garment is
made out of tiger hide and his face seems to be smiling slightly. His hands
are in varada and abhaya mudras and he holds an mriga and an axe.
Alternatively, depending on what the thinker wishes, he can be thought of
as eight-armed. In that case, a trident, a battle axe, a sword and the vajra
will be in his right hand. In his left hand, there will be a noose, a goad, a
club and a radiant naga. Each face will possess three eyes and resemble the
rising sun. The face towards the east will be amiable and will possess a
resplendence that is appropriate for the form. The face towards the south
will be terrible to behold, resembling a blue cloud. The face towards the
north will resemble coral and be decorated with blue locks of hair. The face
towards the west will be amiable, resembling the full moon, with all the
digits of the moon. The supreme Shakti Maheshvari will be seated on his
lap. She is known as Mahalakshmi and as Shyama, who charms everyone.
Having thought of the image in this form, he will gradually unify it. In this
embodied form, he will then invoke the supreme cause and worship him.
For the sake of bathing, he will think of panchagavya that comes from a
kapila cow. In particular, the panchamrita and the seeds must be complete.
He will draw a mandala in the front and ornament it with the powder of
crushed gems. He will again do nyasa of Ishana and the other pots in the
pericarp. After that, all around, he will think of the pots for Sadyojata and
the others. Starting in the east, and following the due order, there will be
eight pots for Vidyesha and the others. As was the case earlier, they must be
filled with water from the tirthas and tied with strings. Along with mantras
and following the rules, sacred articles will be sprinkled. In every direction,
this will be covered with a piece of silk cloth. All this nyasa will be done
with mantras, the mantra for the tattvas being the most important. When the
time for bathing arrives, Maheshvara will be bathed with panchagavya and
other things, with auspicious sounds being made. Kusha will be sprinkled in
the water. Gold and jewels will also be sprinkled in the water. In due order,
fragrances, flowers and other articles will be offered, duly consecrated with
mantras. Using mantras, these will be picked up2072 and Maheshvara
bathed with these. The act of worship will be undertaken with fragrances,
flowers and lamps. The unguent should weigh more than one pala,2073 but
not more than eleven palas. Gold, jewels and auspicious and fragrant
flowers will be used. There will be blue lotuses and lotuses and many bilva
leaves. If available, red lotuses and white lotuses will also be used. The
incense will be mixed with black aguru. The ghee will be mixed with
camphor and guggula. The consecrated ghee used in lamps must be from
kapila cows. The wicks must be soaked in camphor. The five brahmanas,
the six limbs and the avaranas must be worshipped. The naivedya is a great
charu, cooked in milk, with ghee and molasses. The water for drinking will
be made fragrant with patala flowers, lilies and lotuses. The betel leaf must
be prepared properly, with the five fragrances. In particular, the ornaments
offered must be made out of gold and jewels. There will be colourful
garments, fine and new. They must be beautiful to behold and will be
offered along with singing and the playing of musical instruments. Japa
with the basic mantra must be performed at least one hundred thousand
times. A person who desires fruits will perform the worship once, twice, or
thrice. For every object, the number of oblations offered must range
between ten and one hundred.”’”’
‘“‘“For rites like marana and ucchatana,2074 Shiva must be conceived in
his terrible form. For everything else, Shiva’s lingam and Shiva’s fire must
be conceived as pleasant. Shambhu’s rite must ensure peace and
nourishment. In marana and similar rites, the shruk and the shruva must be
of iron. For everything else, like peaceful rites, they must be made out of
gold. When oblations are offered for conquering death, durva will be mixed
with ghee and milk from cows and honey, the charu will be mixed with
ghee or milk alone will be offered. For pacifying disease, sesamum, ghee,
milk, or only lotuses will be used. A person wishing to eliminate great
poverty and to ensure prosperity comes under control, will use oblations of
jati flowers and ghee. A brahmana will perform akarshana with ghee and
karavira flowers, ucchatana with oil and stambhana with honey.2075
Mustard is used for stambhana and garlic for patana. Tadana is done with
the blood of mules or camels or with both. For marana and ucchatana, rohi
seeds2076 and sesamum will be used. For vidveshana, the oil of
langalaka2077 will be used. Bandhana and stambhana of an entire army
will be done with rohi seeds. In particular, kindling and articles for
oblations must be mixed with red mustard. In oblations for abhichara rites,
the oil must be extracted by hand, not using machines. Cotton seeds will be
mixed with katuki2078 and husk. In oblations used for abhichara rites,
oblations must be mixed with mustard oil. Milk pacifies fever and bestows
the fruit of good fortune. Oblations with honey, ghee, curd, milk and rice, or
only with charu, yield every kind of success. For peace and nourishment,
oblations must be offered with seven articles, kindling and others. Oblations
for vashya and akarshana are special. Especially for vashya, akarshana and
bestowing prosperity, bilva leaves must be used in oblations. This is also
the case when one seeks to defeat an enemy. For rites of pacification, the
kindling must be from palasha and khadira trees. For cruel rites, karavira
and arka must be used. For rites involving war, one should use kindling
with thorns. A tranquil person will especially undertake rites for peace and
nourishment. A cruel person, angry at heart, will undertake abhichara rites.
When there is great misery and no other counter is possible, it is only then
that abhichara rites must be directed against an assassin. Abhichara rites
must never be undertaken against the ruler of one’s own kingdom. Even if a
person is an assassin, in thoughts, words and deeds, he must never act
against a believer, a revered person who is extremely devoted to dharma or
a person who has sought refuge with Shiva. If a man engages in abhichara
rites against the ruler of his own kingdom, or against a person who has
sought refuge with Shiva, he will instantly fall down. If a person desires
happiness for his own self, he must never use abhichara rites, or resort to
any other kind of violence, against the ruler of his own kingdom or against
Shiva’s devotee. If marana and other rites are directed against anyone else,
accompanied by repentance, there must be rites of prayashchitta. Whether a
person possesses riches or does not possess riches, he must worship a Bana
lingam, a Svayambhu lingam, a lingam set up by a rishi or a lingam that is
in conformity with the Vedas. If these are not available and if a person is
incapable of earning gold or jewels, he can use similar articles, or perform
the worship in his mind. If he is capable in some parts and incapable in
some parts, if he desires fruits, he should perform the worship in
accordance with his capacity. When the karma is enacted and the fruits are
not seen, the rite must be undertaken twice, or thrice. Under every
circumstance, the fruits will be seen. In addition to the dakshina, whatever
appropriate and excellent articles have been used in the worship, gold and
jewels, must all be separately given to the guru. If he does not want them,
they will be given to Shiva or Shiva’s devotees. They should not be given to
anyone else. If he seeks to accomplish the rite on his own capacity, without
looking towards a guru, the procedures are the same. However, he should
not accept the objects himself. But if a foolish person is driven by greed and
accepts the excellent objects used in the worship for himself, he does not
obtain what he desires. There is no need to think about this. However, he
can accept the new lingam used in the worship for himself. If he accepts it,
he must worship it every day himself or get it worshipped by others. If one
performs the karma in the stated way, the fruits cannot but be obtained.
Hence, why should there be any inducement to transgress from these?
Nevertheless, I will describe the excellent siddhi that is instructed as being
obtained through this karma. Even if he is attacked by enemies, suffers from
many diseases and falls into the jaws of death and is helpless, he will be
freed. An extremely miserly person will be revered and a person who
possesses nothing will become like Vaishravana.2079 A malformed person
will turn into one who is desired, and an old man will become young. An
enemy will become a friend. An adversary will instantly become a servant.
Amrita that has become poison will be converted to amrita from poison.
Solid ground will turn into an ocean and an ocean will become solid
ground. A mountain will turn into a pit and a pit will become a mountain. A
lake full of lotuses will turn into fire and fire will become a lake. A forest
will turn into a garden and a garden will become a forest. An inferior
animal will turn into a lion and a lion will play like an inferior animal.
Desiring him, women will pursue him. Lakshmi will behave like a woman
with good conduct.2080 On her own, the goddess of speech will come to
him. Fame will become like his courtesan. On its own, intelligence will
approach him. His mind will become as needle-sharp as the vajra. His force
will be like a strong wind. His strength will be like that of a crazy elephant.
Any kriya and activities the side of the enemy attempts will be paralyzed.
All the enemies, on the side of the foe, will become his well-wishers.
Though alive, enemies and their relatives will become like corpses. A
person suffering from calamity will find that the hardships have vanished
on their own. Indeed, it will be as if he is immortal. Even if he does not take
succulent food, it will be as if he partakes of medication every day. Even if
he indulges in sexual intercourse every night, each time, it will seem to be
new. He will be able to see everything that is inaccessible in the palm of his
hand, like an amalaka fruit. As he wishes, the fruits of siddhi, anima and the
others, will be available to him. What is the need to speak a lot? As siddhi,
Chapter 455-8.2(33) (Karma for the World
Hereafter)
‘“‘Upamanyu said, “I will now only tell you about the procedures for the
world hereafter. There is no karma equal to it in the three worlds. It is
extremely sacred and is performed by all devas, in particular—Brahma,
Vishnu and Rudra; Indra and the guardians of the worlds; the nine planets,
Surya and the others; Vishvamitra, Vasishtha and other maharshis who
know about the brahman; Shveta, Agastya, Dadhicha and others like us,
who have sought refuge with Shiva; Nandishvara, Mahakala, Bhringisha
and other ganeshvaras; daityas and Shesha and other giant uragas who
reside in the nether regions; and siddhas, yakshas, gandharvas, rakshasas,
bhutas and pishachas. To obtain their own respective positions, all of them
have practiced it. It is by following this procedure that all devas obtained
their status as devas. Brahma obtained his status as Brahma and Vishnu
obtained his status as Vishnu. Rudra obtained his status as Rudra and Indra
obtained his status as Indra. It is through this procedure that Ganesha
obtained his status as lord of the ganas. The lingam will be bathed with
water, mixed with white sandalwood paste. Having worshipped Shiva and
Shivaa with white blooming lotuses, the person will prostrate himself
before them. He will devise a beautiful lotus seat, auspicious and full of
every kind of fragrance. If he possesses wealth, according to his own
capacity, he will make it out of powdered gold and gems. A small lingam
will be placed in the centre of the net of filaments. It will measure as long
as a finger. It will be beautiful and auspicious, with every kind of fragrance.
It will be placed in the south and worshipped with bilva leaves. Aguru will
be applied to the southern side and red arsenic on the west. Sandalwood
paste will be applied on the north and yellow orpiment on the east. This will
be worshipped with beautiful, colourful and fragrant flowers. Along with
guggula, incense, black aguru and everything else will be offered. Soft and
dazzling garments will be offered. Payasam mixed with ghee, and lamps
with ghee, will be offered. After offering everything along with mantras, he
must perform pradakshina. He must devoutly prostrate himself before the
lord of devas. Praising him, at the end, he must ask for forgiveness. Every
offering will be submitted to the lingam, offered to Shiva, along with
mantras to Shiva. The devotee will seek refuge with Dakshinamurti. If a
person constantly worships in this way, using five auspicious fragrances, he
is freed from all sins and obtains greatness in Shiva’s world. This excellent
vrata is secret. It is the great vrata of worshipping Shiva’s lingam. It can
only be revealed to devotees and should not be disclosed to anyone. Shiva
described this in ancient times and should be given to Shiva’s devotees.”’”’
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Chapter 456-8.2(34) (Delusion of Hari and
Vidhatri)
‘“‘Upamanyu said, “The siddhi that can be obtained in this world through
nitya and naimittika rites is described. However, all those can be instantly
obtained by establishing his image as a lingam. All the worlds are full of
lingam. Everything is established in lingam. Therefore, if a lingam is
instated, everything is instated. It is through doing this that Brahma, Vishnu
and Rudra are established in their own positions. How can anyone ignore
the instatement of a lingam? When Shiva himself instated the Vishveshvara
lingam, can one speak of any other reason for such an instatement?
Therefore, for welfare in this world and in the next, every kind of effort
must be made to establish Paramesha’s image in the form of a lingam.”’”’
‘“‘Shri Krishna asked, “What is known as a lingam? Why is Maheshvara in
the form of a lingam? How did he become a lingam? Why is Shiva
worshipped in this form?”’”’
‘“‘Upamanyu replied, “The unmanifest is known as lingam. The three
gunas originate from there and dissolve into it. It is without a beginning and
without an end. It is the cause behind the material in the universe. It is the
basic Prakriti, consisting of maya and pervading the firmament. The
universe, with its mobile and immobile entities, originated from it.
Everything is of three types—pure, impure and a mixture of pure and
impure. Shiva, Mahesha, Rudra, Vishnu and the grandfather originated from
it. Following Shiva’s command, the elements and the senses are born from
it and dissolve into it. Thus, Shiva is known as the one with a form as
lingam since he instructs the lingam. It can do nothing without the lord’s
command. It is on the basis of this that the universe originates and is
dissolved. This is the reason the lingam, and not something else, is his form.
Lingam is the body of Shiva and Shivaa since they preside over it.
Therefore, along with Amba, Shiva is constantly worshipped in this form.
Mahadevi is the seat of the lingam and Maheshvara himself is the lingam.
When the lingam is worshipped, both of them are worshipped. However,
their assuming a body in the form of lingam should not be understood as the
supreme truth. Since they are pure, the body is only a means to worship
them. It represents the supreme Shakti of Shiva, the paramatman. As a
result of Shakti’s instruction, everything mobile and immobile originates.
Even in one hundred years, one is capable of describing its greatness.”’”’
‘“‘“In the beginning, Brahma and Narayana were also deluded by this. In
ancient times, the three worlds were in a state of dissolution. Vishnu
comfortably lay down on his bed in the water and slept happily. Travelling
as he willed, Brahma, the grandfather of the worlds, went there. He saw
Pundarikaksha2081 sleeping, happy in his mind. Deluded by Shambhu’s
maya, the grandfather spoke to Vishnu. ‘Who are you?’ Saying this, full of
intolerance, he struck Madhava and woke him up. He was struck by a sharp
blow of the hand. Struck in this way, he immediately arose from his bed and
saw Parameshthi. Though he was himself enraged, Hari addressed him in
words what weren’t angry. ‘O child! Who are you? Where have you come
from? Why are you agitated? Tell me.’ He heard Vishnu’s words, which
indicated his qualities as a lord. Bound to rajas, Brahma spoke again. ‘Why
are you addressing me as a child? These are words used by a guru towards
his shishya. Do you not know me as the lord? I have created prapancha.
Dividing myself into three parts, I create, preserve and destroy. There is no
one in the universe who is my creator.’ Thus addressed, the undecaying
Vishnu replied to Brahma. ‘I am the original creator, preserver and
destroyer. Formerly, you have taken an avatara from my undecaying limbs.
Engaged by me, you have divided yourself into three parts and created the
three worlds, creating, destroying and creating afresh. Have you forgotten
Jagannatha Narayana, who is without ailments? You have directly chosen to
slight me, your father. However, this is not your crime. My maya has
confused you. As a result of my favours, this confusion will soon disappear.
O one with four faces! Listen to the truth. I am the lord of all devas. I am
the creator, preserver and destroyer. There is no lord who is my equal.’ In
this way, Brahma and Vishnu argued with each other. A great battle
commenced between them. It was terrible and made the body hair stand up.
Being bound to rajas and consequent enmity, they struck each other fiercely
with their fists. Ishvara desired to destroy their pride and enlighten the two
devas. Therefore, he assumed the form of a lingam and appeared between
them. There were thousands of garlands of flames. The excellent lingam
was immeasurable and without parallel. It did not suffer from decrease or
increase, and it had no beginning, middle or end. Brahma and Vishnu were
confused by those thousands of flames. They gave up their fighting and
wondered, ‘What is this?’ When the two of them did not understand its
nature, they prepared to determine its beginning and end. Brahma assumed
the form of a swan, with wings on every side. With the speed of thought, or
the wind, he made efforts to proceed upwards. In his pastimes, Narayana,
whose atman is in the universe, assumed the form of a boar. It resembled a
mass of collyrium, and he proceeded downwards. Vishnu swiftly proceeded
downwards, and one thousand years passed. The boar could not see or
determined the root of the lingam. For the same period of time, wishing to
ascertain the end, the grandfather proceeded upwards. He was very
exhausted. Unable to find the end, he started to fall downwards. Bhagavan
Vishnu was also exhausted, and his eyes were agitated. With a great deal of
effort, he quickly rose up from below. They returned and met each other,
with surprise and shame in their eyes. Deluded by Shambhu’s maya, they
did not know what they should do and what they should not do. They stood
behind the lingam, in front of it and along the sides. Prostrating themselves,
they wondered, ‘What is this?’”’”’
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Chapter 457-8.2(35) (Countering Hari and
Vidhatri’s Delusion)
‘“‘Upamanyu said, “Then, nada manifested itself there and its attribute was
sound. This was the akshara AUM, which is the brahman and also
expresses the brahman. However, Brahma and Vishnu did not understand
this, because their consciousness was concealed by rajas and tamas. The
akshara then divided itself into four parts—the three matras of ‘A’, ‘U’ and
‘M’ and the subsequent half-matra. ‘A’ adhered itself to the southern side of
the blazing lingam. ‘U’ was to the north and ‘M’ was in the centre. The
sound of the half-matra was heard on top of the lingam. Pranava, the
supreme akshara, divided itself in this way. The two devas did not
understand anything about the purpose of this division. At this, the
unmanifest Pranava went through a transformation and manifested its atman
as the Vedas. ‘A’ became Rig Veda, ‘U’ became the undecaying Yajur Veda,
Sama Veda originated from ‘M’ and nada became the shruti text of Atharva
Veda. Briefly, Rig Veda established its meaning—as rajas guna; Brahma’s
form, the first recipient in rites; his undecaying atman became the creator of
the worlds; with the tattva of the earth; Nivritti in the path of the Kalas;
Sadyojata in the five brahmanas; he was established in the lower part of the
lingam; the bija behind the three kinds of causes;2082 possessing the sixty-
four qualities,2083 prosperity, understanding; and anima and the others. In
this way, the universe was pervaded by Rig Veda in ten aspects. After this,
Yajur Veda established itself in ten aspects—as sattva guna; Vishnu’s form,
the first recipient in the rites; as the preserver of the worlds; in space; as the
tattva in the three kinds of learning; Pratishtha in the path of the Kalas;
Vamadeva in the five brahmanas; he was established in the centre of the
lingam and came to be known as the womb of the three kinds of causes; and
in the glory of Prakriti. Thus, Yajur Veda pervaded the universe. Next,
Sama Veda established itself in ten ways—as tamas guna; Rudra’s form, the
first recipient in the rites; as the destroyer of the three worlds; in the tattva
of the supreme Shiva; as Vidya in the Kalas; as Aghora in the five
brahmanas; in the part of the lingam that is just above the pedestal; as the
bija behind the three kinds of causes; and as the glory of Purusha. Thus,
Sama Veda pervaded the universe. Thereafter, Atharva Veda divided itself
—nirguna was its first aspect; next, Sadashiva, the direct embodiment of
Maheshvara; Shiva, the paramatman, devoid of kriyas in all kriyas; as
compassion towards beings, the one who frees creatures; and as the world
that cannot be reached through words and thoughts. There is the world
above, known as Unmana.2084 Beyond that, is the super world, where he
resides with Uma. Ishvara always resides in the world known as Soma,
along with Uma. This world is above Unmana and a person who reaches it,
does not return. Among the Kalas, Shanti and Shantyatita pervade. Among
the five brahmanas, it is Purusha and Ishana. The excellent top of the
lingam consists of nada. Nishkala Shiva is the only one who is invoked and
worshipped there. Among the tattvas, bindu and nada are beyond Shakti.
This is beyond the tattvas and in terms of its true meaning, is not held to be
a tattva at all. This is beyond the three causes and beyond maya, the cause
behind agitation. This is beyond Maheshvara and beyond the infinite pure
knowledge. This is beyond all the Vidyeshvaras, beyond the intelligence
that is Isha and beyond Sadashiva. This is beyond the divinity who consists
of all the mantras, along with the three Shaktis. He is the one who five faces
and ten arms. He is directly both sakala and nishkala. There is the region
beyond bindu, beyond the half-moon and beyond the moon. This is beyond
what is known as nada. This is beyond the lord of sushumna and the lord of
brahma-randhra. This is beyond Para Shakti and beyond Shiva’s tattva. He
is Shiva, the supreme cause, who is himself without a cause. He is the one
who supports all causes. He is the undecaying one, who meditates and is
meditated on. He is established in the centre of the supreme firmament,
established above the paramatman. He possesses every kind of glory. He is
the lord of every kind of lord. He is beyond the prosperity of maya. He is
beyond pure humans. He is beyond Para and Apara. He is beyond what
should be discarded and what should be grasped. He is beyond pure
comprehension. He is beyond pure knowledge and beyond Unmana. He is
beyond what is greater than the greatest. He is beyond the supreme
prosperity of Unmana. He is without a beginning and without a limit. He is
not dependent on anyone. He cannot be crossed and is stable. These are the
ten meanings2085 in the shruti text of the Atharva Veda. Thus, the supreme
text of Atharva Veda pervades the universe.”’”’
‘“‘“Rig Veda also stated, ‘I have spoken of the state of wakefulness.
Through this, I always ordain aham atmatattva.’2086 Yajur Veda also
stated, ‘I have spoken of the state of dreaming. It is through this, with Vidya
or lack of Vidya in me, that objects of pleasure are known.’ Sama Veda also
stated, ‘I have spoken of the state of sleep as pervading everything. This
means Shiva and the nature of what I have spoken about is tamas.’ Atharva
Veda also stated, ‘I have spoken about turiya and the state that is beyond
turiya. What I have spoken about is beyond the paths. Shiva, Vidya and the
atman are spoken of as the three paths. The three gunas can be achieved
through the three Vedas. However, anyone who aspires for the supreme
state of nirvana, which is known as turiya and is beyond these paths, must
purify them. He is nirguna and he is the one who purifies the paths. Nada
measures both of them and what ends nada, is my atman. Therefore,
Parameshvara is foremost and is independent of any meaning that exists in
me. Every object that exists is a mixture of gunas, individually or
collectively, sometimes with one guna predominating. This is spoken of as
the meaning of Pranava. This single akshara, signifying the brahman,
expresses every kind of meaning. Using this, Shiva first creates the
universe. Hence, it is said that Shiva is Pranava and Pranava is Shiva. There
is no great difference between the expression and what is expressed. Rudra
is bereft of thoughts and cannot be reached through thoughts or words.
They simply return. Through that single akshara, he is the one who is
spoken about. Through that single and first akshara of “A”, Brahma is
spoken about. Through that single and second akshara of “U”, Vishnu is
spoken about. Through that single and auspicious akshara of “M”, Rudra is
spoken about. The one known as Brahma originated from Mahesha’s right
limb. The one known as Vishnu originated from his left limb. Nilarudra,
also signifying Shiva, emerged from Shiva’s heart. Brahma engages in
creation. Vishnu deludes and is the preserver. Rudra is the one who destroys
and constantly controls those two. Therefore, those three are spoken of as
the causes behind the universe. Since he is the cause behind the three
causes, Shiva is the supreme cause. Since rajas bound you in enmity, you
did not comprehend this truth. To enlighten the two of you, the lingam
manifested itself between the two of you. That is the reason I am spoken of
as AUM.’ When Atharva Veda said this, Rig Veda, Yajur Veda, Sama Veda
and thousands of their branches also endorsed this. However, though the
Vedas stated this through their own mouths, those two felt that this was a
dream and still did not comprehend. To enlighten them and take away their
darkness of ignorance, everything spoken by the Vedas was written down
on the lingam. Seeing that this was written down on the lingam, they were
placated. The two devas were enlightened, and their minds became
serene.”’”’
‘“‘“Brahma and Narayana got to know the nature of the divinity
Virupaksha. They understood the nature of creation and dissolution and the
six paths. He is the supreme refuge, the abode who is beyond Purusha. He is
the brahman and there is no one who is superior to him. He is nishkala
Shiva Ishvara. He is the eternal lord of prapancha, consisting of Pashus and
Pashas. He is the ultimate and there is no fear in him. He is without decay,
without increase or decrease. He pervades inside and outside, but he is
without an inside or an outside. He is eternal and without any kind of
excess. He doesn’t possess any of the signs of the universe or the worlds.
He is without any signs, and he cannot be ascertained. He cannot be reached
through thoughts or words. His form is that of a single refulgence. He is
serene, pleasant and constantly rises. He is an abode of everything that is
auspicious, and his Shakti is similar in nature. They joined their hands in
salutation above their heads. Scared, those two spoke. Brahma said, ‘O
divinity! Whether I know or whether I am ignorant, you are the one who
created me in the beginning. If I have been confused, who is responsible for
that offence? O lord! Even if I am ignorant, in your presence, who can
fearlessly speak about what he should do and what others should do? O lord
of devas! The dispute between the two of us has been wonderful. As a
consequence of that, we have obtained the fruit of being able to prostrate
ourselves at your feet.’ Vishnu said, ‘O divinity! I do not possess the words
to praise a greatness of the kind that you possess. But remaining silent in
the presence of a master is a transgression. This incident having occurred, it
is also an opportunity to do what is right. In my ignorance, I may have said
something. For that, I prostrate myself before you. Because of your maya,
we forgot that you made us the causes. I have been deluded by ahamkara
and have thus been chastised. O Ishvara! What is the point of submitting
too much? I am extremely scared. You cannot be measured, yet I sought to
measure you. You are spoken of as Mahadeva. You are the one who
removes the afflictions of those who are terrified. O Shankara! Therefore,
you should now pardon the transgression I have committed.’ Thus, those
two lords submitted this and Maheshvara was pleased. He showed his
favours to the two devas. Smiling first, he replied to them. Ishvara said, ‘O
Vidhatri! O child! O Vishnu! O child! You have been deluded by my maya.
As a result of ahamkara, both of you thought that you were the lords and
were bound in enmity towards each other. Even when the dispute turned
into a fight, you did not cease. The reason for your origin was the creation
of subjects and that stopped. I wished to dispel the strength of your
ignorance and the dispute between the two of you. I also wished to make
you refrain from insolence and delusion. To make you withdraw, I indulged
in this pastime of manifesting myself in the form of a lingam. Therefore, do
not indulge in such disputes again and give up all your shame. Give up your
jealousy and engage in your respective tasks. Earlier, along with my
instructions, I gave the two of you all the samhitas of jnana, so that you
might know about the nature of the real cause. The supreme panchakshara
mantra, known as a string and a jewel among mantras, has also been given
to you. I have instructed you about everything. But the two of you have
forgotten. Therefore, along with my instructions, I am bestowing everything
on you again. Without these, the two of you will not be able to create or
preserve.’ Having told Narayana and the grandfather this, Mahadeva gave
them the two of them the king of mantras, along with the samhita of jnana.
They obtain Maheshvara’s supreme, great and divine command, the jewel
among mantras, with its great meaning, and all the Kalas. They prostrated
themselves like rods at the feet of the lord of devas. They stood there, with
their fear gone. They were overwhelmed with bliss. Meanwhile, a
wonderful incident took place. As if by magic, Ishvara’s lingam vanished,
and they could no longer see it. Since the cause for love was no longer
there, they lamented and exclaimed to each other, ‘Was the incident actually
true?’ However, thinking about Shambhu’s unthinkable greatness, they lost
their miseries. Supreme friendship was generated between them, and they
embraced each other. As instructed, those two bulls among devas returned
to their conducts in the universe. Since then, Shakra and all the other gods
and asuras, rishis, nagas, men and women follow the rules and instate
lingams, worshipping him.”’”’
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Chapter 458-8.2(36) (Procedure for Installing a
Lingam)
‘“‘Shri Krishna said, “O illustrious one! I wish to hear about the excellent
procedure for installing Shiva’s image in the form of a lingam and about
what is recommended.”’”’
‘“‘Upamanyu replied, “He should choose a day in shukla paksha that is not
unfavourable to him. He should make a lingam with dimensions that are in
conformity with the path indicated in Shiva’s sacred texts. Having selected
an auspicious spot, following the rules, he should test the ground. Using ten
kinds of upachara, the attributes must first be examined. With those ten
kinds of upachara, Vinayaka must first be worshipped. When the place has
been purified, the lingam must be taken to the chamber meant for bathing it.
A golden rod will be dipped into a solution that has kumkuma and other
articles. Following the signs indicated in shilpashastras, the place will be
drawn and marked out. The lingam and its pedestal will be washed in water
mixed with eight kinds of clay or five kinds of clay.2087 It will then be
purified with panchagavya. After worshipping it, along with the pedestal, it
will be taken to a divine waterbody. Having taken it there, the lingam and
its pedestal will be immersed in water. The place for immersion must be
pure and adorned in every possible way. There will be a gate and a
covering, surrounded by garlands of darbha grass. The eight diggajas will
be thought of. There will be pots, indicating the eight guardians of the
worlds. With eight auspicious objects, the guardians of the worlds will be
worshipped. Using metal or wood, a seat in the shape of a lotus will be
marked out. In its centre, an extensive area will be marked out for the
pedestal. In the due order, Vibhadra and the other doorkeepers will be
worshipped in the four directions. They are Samudra, Vibhadra, Sunanda
and Vinandaka. The lingam and the pedestal will be bathed and worshipped.
In every direction, it will then be tied with two pieces of cloth and kusha
grass. It will then slowly be brought to the pedestal and made to lie down,
immersed in water. The head of the lingam should face the east. The thread
will be below, and the bottom of the lingam will face the west. Will all the
auspicious signs, the lingam must be made to lie down there, for five or
three nights or for one night. When this is over, as was the case earlier, it
must be purified and worshipped. After it has been worshipped, it must be
brought along a path that is full of festivities and brought to the place where
it will rest. The place for it to rest will be created in the middle of the
mandala. In due order, the lingam will be bathed in pure water and
worshipped. On pure ground that has been smeared, a lotus will be drawn in
the north-east. Shiva’s pot will be purified, and Shiva will be invoked and
worshipped there. Following the norms, a white lotus will be drawn in the
middle of the altar. Chandika’s lotus will be drawn to its west. The bed must
be made out of silk cloth, woven cloth that has not been washed, flowers, or
darbha grass. A golden flower will be placed on it. With all the auspicious
sounds, the lingam will be brought there. Along with the pedestal, it will be
bound in two pieces of red cloth and kusha grass and made to lie down, as
was the case earlier. A lotus will be drawn in front. In the due order, on its
petals, the pots of Vidyesha and the others will be placed. Shiva’s pot will
be in the centre. Around the three lotuses, excellent brahmanas will offer
oblations. Starting with the east, all around, the eight images will be thought
of. Alternatively, one can meditate and perform japa on four images in the
four directions. Oblations will be offered to the four images, said to be
Virinchi and others. The instructor will first oblations in the north-east, or in
the west. For the main oblation, in the due order, seven objects must be
used.2088 Other brahmanas will offer half, or one quarter, the number of
oblations offered by the acharya. Alternatively, the guru alone can offer the
main and single oblation. He will first offer the complete oblation and then
offer another one hundred and eight oblations with ghee. He will place his
hand on top of Shiva’s lingam and recite the basic mantra. With the seven
objects, he will duly offer one hundred, fifty, or twenty-five oblations. After
each oblation, he will repeatedly touch the lingam and the pedestal. When
the complete oblation has been performed, he will duly offer dakshina. The
hotris and the sculptor2089 will be given half, or one quarter, of what has
been given to the acharya. According to capacity, other assistant priests will
be given half of this. After this, a bull will be made out of gold or kusha
grass and placed in the pit. The brahmashila2090 will be cleaned in clay
mixed with water, panchagavya and again in pure water. After it has been
cleaned, it will be smeared with sandalwood paste and placed in the pit.
Mentioning the names of the nine Shaktis, kara-nyasa will then be
performed. Following the norms instructed in Shiva’s sacred texts, red
orpiment, minerals, seeds, fragrances and herbs will be placed on top of the
brahmashila.”’”’
‘“‘“Using sap from trees, the lingam will be fixed on top of the brahmashila
and left there. Using the basic mantra, it will be placed slightly to the north
or the east. Remembering the basic mantra, it will then be fixed to the
pedestal. It will be fixed, using the materials used for bonding and the place
will be purified. An arghya of flowers will be offered and a screen drawn all
around it. As is proper, sprinkling and other acts will be performed in front
of the lingam. In the due order, the pots will be brought from the resting
place. Using those ten pots, a great worship will commence. Remembering
Shiva’s mantra and chanting it, the thumb and the ring finger will be used to
take water out from Shiva’s pot. Accomplished in the use of mantras, he
will perform nyasa in the centre and north-east of the lingam. In the due
order, nyasa will be done of Shakti, Vidya and Vidyeshas. Shiva’s water
will be sprinkled on the lingam and at the base of the lingam. With water
from the vessel for sprinkling, the lingam and the pedestal will again be
sprinkled. After this, the foundation will be thought of. Having done nyasa
of the five Kalas, he will remember the blazing lingam. Joining his hands in
salutation and facing the north-east, he will invoke Shiva and Shivaa. He
will remember Deva and Devi arriving, astride the king among bulls, a
vimana, or stationed in the sky. He will be decorated in every kind of
ornament and there will be all the auspicious sounds. On all sides, he will
be surrounded by Brahma, Vishnu, Mahesha, Surya, Shakra, other devas
and danavas, all their bodies wet with tears of joy and their hands joined in
salutation above their heads. They will be praising him, dancing and
chanting his names. With five kinds of upachara, the worship will be
completed. After the five kinds of upachara, no other rites need to be
performed. In every possible way, installing the lingam is the same as
installing an image. When there is a reason to raise the lingam up, the
devotee’s eyes must be closed. When it is immersed in water, or laid down
on a bed, the devotee must look downwards. When it is placed in a pot, the
devotee must recite mantras and touch his heart. Before installing, it is said
to be best to construct the temple first. Therefore, those have the capacity,
should first construct the temple. The rites for installing should be observed
thereafter. If he lacks the capacity, he should install the image, in the form
of the lingam, first. Subsequently, depending on his capacity and qualities,
he can construct Shiva’s temple.”’”’
‘“‘“I will again speak about the excellent norms for installing and worship
in a home. A small lingam must be fashioned, but it should possess all the
signs. It should be uttarayana and an auspicious day in shukla paksha. An
altar must be created in an auspicious spot and as was the case earlier, a
lotus must be drawn. The pot with padya must be placed in the centre and
flowers and leaves strewn around it. Four pots will be placed all around, in
the four directions. With the five bijas, nyasa of the five brahmanas will be
undertaken. Displaying the mudras, they will be worshipped for protection.
As was the case earlier, the image of the lingam will be purified with clay
and water. It will then be place on an excellent seat towards the north,
covered with flowers. A flower will be placed on top of the lingam, and it
will be sprinkled with water from the vessel meant for sprinkling. Uttering
words of ‘Victory’ first, it will then be worshipped again with flowers.
Using the basic mantra and water from the pots, starting with Ishana and
ending with Vidya, the lingam will be bathed. As was the case earlier, the
five pots will then be worshipped. Every day, Devi and the three-eyed Deva
must be worshipped there. Alternatively, along with the basic mantra, only
a single pot can be used for the image. This will be placed inside the lotus
and everything else will be performed, as was the case earlier. If the lingam
has become extremely dirty, it must be cleaned and installed again. If it is
dirty, it must be sprinkled. Only a lingam that is clean should be
worshipped. When Bana lingams are installed, since they have already been
cleansed by Shiva, this cleaning may, or may not, be done. Lingams seen to
be like Bana lingams can also be installed, Svayambhu lingams and lingams
established by devas or rishis. However, if there is no pedestal, a pedestal
must be devised and sprinkled in the proper way. Unless Shiva is
worshipped there, the installing should not take place. A lingam that has
been burnt, weak or damaged, must be placed in a body of water. If it can
still be joined, the joining must be done and the rites for installing followed.
If the lingam is damaged, the divinity must be worshipped first. He will
then be dismissed symbolically, but he will be retained in the heart, and the
lingam disposed of, in the way mentioned. If the worship has not been
performed for a day, the duration of worship must be doubled as atonement.
If the default is for more than two nights, there must be a great worship,
followed by a rite of consecration. If the worship has been ignored for days
that number more than a month, some say the installing must be done
afresh. Others say that a rite of consecration will suffice. The rite of
consecration is what has been mentioned before. The divinity is
symbolically dismissed from the lingam, which is then bathed with water
mixed with five or eight kinds of clay, milk, darbha grass and water.
Uttering the basic mantra one hundred and eight times, water will be
sprinkled from the vessel meant for sprinkling. Holding flowers and kusha
grass, the hand will be placed on top of the lingam five times and the basic
mantra must be chanted one hundred and eight times. Using the basic
mantra, the lingam must be touched, from the top to the pedestal. A great
worship must be undertaken, and the divinity invoked, as was the case
earlier. If a lingam is not available, Bhagavan Shiva must be worshipped in
Shiva’s temple, in the water, in the fire, in the sun or in the sky.”’”’
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Chapter 459-8.2(37) (Objective of Yoga)
‘“‘Shri Krishna said, “O illustrious one! You have spoken everything about
jnana, kriya and conduct, mentioning the essence of the collections. I have
heard. I now wish to hear about yoga, which is extremely difficult to obtain.
Who has the right? What are its limbs? What are its procedures? What is
the need? If a man practices yoga earlier, he can overcome death. He is
capable of instantly obtaining success. He becomes great otherwise. What is
the reason for this? What is the time period when it must be practiced?
When should it be started? You should tell me the truth about all of this.”’”’
‘“‘Upamanyu replied, “O Krishna! You know the meanings of all questions
and you have asked an appropriate question. I will progressively tell you
everything. Control yourself and listen. All other activities must be
restrained, and the mind must unwaveringly be fixed on Shiva. When one
behaves in this way, briefly, this is yoga. However, yoga is said to be of five
types—mantra-yoga, sparsha-yoga, bhava-yoga, abhava-yoga and maha-
yoga, which is held to be greater than all the others. When the behaviour of
the mind is not distracted, when one practices with mantras and brings it
under control, and when one understands the meanings of the mantras that
are uttered, this is said to be mantra-yoga. When this is spliced with
pranayama, it is said to be sparsha-yoga. If pranayama is done without the
use of mantras, it is described as bhava-yoga. When one thinks of the
universe dissolving into his form and anything else that exists is not
perceived, this is known as abhava-yoga. When one thinks of Shiva’s nature
alone, without it being restricted by any kind of form and when the mind
and conduct are only on Shiva, it is spoken of as maha-yoga. When the
mind is not attached to material objects that are seen or heard of, one has
the right to practice this kind of yoga, not otherwise. All material objects
possess taints and Ishvara is full of qualities. When a person possesses this
kind of vision, the mind is constantly non-attached. Briefly, all kinds of
yoga are ashtanga or shadanga.2091 The learned say that the eight limbs of
yoga are yama, niyama, svastika and other asanas, pranayama, pratyahara,
dharana, dhyana and samadhi. Briefly, the six limbs of yoga are asana,
control of prana, pratyahara, dharana, dhyana and samadhi. Shiva’s sacred
texts and other Shiva agama texts, especially Kamika and the others, speak
of separate signs for these. They are also mentioned in sacred texts of yoga
and Puranas. The virtuous say that the yama component of yoga has five
elements—non-violence, truthfulness, avoidance of theft, brahmacharya
and not receiving from others. The five sub-divisions of niyama are purity,
contentment, austerities, japa and attentiveness. The eight types of asanas
are said to be svastika, padma, ardhendu, vira, yoga, prasadhita, paryanka
and yatheshtha.2092 Prana is the breath of life in the body and ayama
means to restrain it. This is said to be of three types, rechaka, puraka and
kumbhaka. One of the nostrils is pressed with the finger and the breath from
the stomach is exhaled through the other. This is known as rechaka.
Through the other nostril, like bellows, the external air is then inhaled and
fills up the body. This is known as puraka. When the internal air is not
exhaled out and the external air is not inhaled in and one is as steady as a
pot2093 that has been filled up, this is known as kumbhaka. The three,
rechaka and the others, must not be done too fast, or too slowly. A sadhaka
who uses yoga must do this gradually. Practice of rechaka and the others
must be done after purifying the nadis first and the instructions of yoga
speak about an eventual exit.2094 Restraint of the breath of life through
pranayama is divided into four types, depending on the duration of time,
measured in matras, from the shortest to the longest. The shortest lasts for
twelve matras.2095 The medium is double this and lasts for twenty-four
matras. The superior is three times this and lasts for thirty-six matras. The
pranayama that is beyond this leads to sweating and makes the body
tremble. In this state of supreme bliss, the yogi may be flooded with bliss.
His body hair may stand up and he may shed tears. He may speak
excessively. Or his head will whirl, and he will fall down, senseless. When
the fingers are snapped and circled around the knees, not too fast and not
too slowly, this duration is described as a matra. One should know how to
increase the number of matras, according to one’s capacity. Pranayama
must be undertaken after purifying the nadis first. Pranayama is said to be
of two types, sagarbha and agarbha. When there is no japa or dhyana, it is
agarbha. When these are used, it is sagarbha. Sagarbha pranayama is one
hundred times more effective than agarbha. Therefore, yogis use sagarbha
pranayama. The breath of life in the body can be conquered through
pranayama. The different types of breath of life are prana, apana, samana,
udana, vyana, naga, kurma, krikala, devadatta and dhananjaya. That which
cause movement is known as prana. Food that is eaten is taken downwards
by the air known as apana. Vyana diffuses the air through the limbs and
makes all of them flourish. Udana is the air that agitates the inner organs.
Samana is spoken of as the air that spreads it equally through all the limbs.
The air used for belching is known as naga. Kurma is the air used when the
eyes are closed. Krikala is known to be the air used for sneezing. Devadatta
is the air used for yawning. Dhananjaya circulates everywhere and does not
leave, even when the body dies.”’”’
‘“‘“When pranayama is practiced gradually, its success is proven. All the
taints in the body are burnt down and the body is protected. When prana is
properly conquered, the signs become evident. The quantity of urine,
excrement and phlegm is reduced. One is able to eat a lot and becomes
capable of holding one’s breath for a long period of time. The body
becomes light, and one can walk fast. There is enthusiasm and the voice
becomes beautiful. All ailments are destroyed. There is strength, energy and
beauty. Fortitude, intelligence, youth and amiability become steady.
Austerities, rites to destroy sins, sacrifices, donations and vows, cannot
achieve one sixteenth of what is achieved through pranayama. The
withdrawal of all the senses is spoken of as pratyahara. Starting with the
mind, the senses can be heaven. They can also be hell. Depending on
whether they are restrained or are left unleashed, they lead to heaven or
hell. Therefore, an intelligent person who desires happiness for himself will
seek refuge in jnana and non-attachment. He will swiftly restrain the sense,
which are like horses, and raise his atman up. Briefly, dharana means to fix
the mind in a specific place. The place has to be Shiva alone and nothing
else. When the mind is fixed in a spot for a specific duration of time and
does not deviate from the spot at all, this is said to be a sign of dharana, not
anything else. Through dharana, the mind is first made steady. When the
mind becomes steady, the person should continue to practice dharana. The
root word ‘dhyai’ means to contemplate. When the mind repeatedly
contemplates Shiva and the mind does not deviate, this is spoken of as
dhyana. The mind is fixed on the object of meditation and is freed from the
distraction of thinking about other things. This flow is known as dhyana.
Everything else is given up and it is Shiva, who ensures everything
auspicious, alone. He is the supreme lord of devas, the object of meditation.
The shruti text, Atharva Veda, says this. Thus, Shiva is the supreme object
of contemplation and Shiva and Shivaa are in all beings. The sacred shruti
and smriti texts state this. They go everywhere and are always awake. They
are omniscient and assume many different kinds of forms. Those two are
the constant objects of contemplation. It should be known that there are two
reasons to practice dhyana. One is freed and develops faith. Once one
develops faith, anima and the others follow. Those who know about yoga
should know about four things before they practice yoga—the person
performing dhyana, dhyana, the object of dhyana and the need for dhyana.
It is said that a person performing dhyana must possess jnana, non-
attachment, faith, forgiveness and constant enthusiasm. He must be without
a sense of ownership. A person who is tired of japa, must perform dhyana.
A person who is tired of dhyana, must perform japa. When japa and dhyana
are united, a person swiftly obtains success in yoga. Dharana must be of the
lotus with twelve petals. Dhyana fixes dharana in the lotus with twelve
petals. Dhyana on the lotus with twelve petals is spoken of as samadhi.
Samadhi is described as the ultimate stage of yoga. In a state of samadhi,
wisdom pervades everything. Everything else fades away and becomes
quietened. The person is as calm as the ocean. The form vanishes, but only
the vision remains. This is described as samadhi. The object of meditation
is seen in the mind and the vision is steady. A yogi in samadhi is described
as a fire that has been extinguished. He does not hear anything. He does not
smell anything. He does not speak anything. He does not see anything. He
does not touch anything. He does not know anything. The mind does not
conceive of anything. He does not pay heed to anything else. He is not
bound by anything. He is like a piece of wood. When a person dissolves
into Shiva in this way, this is described as samadhi. He is a lamp that does
not flicker, because there is no breeze. An intelligent person will not waver
and will be immersed in samadhi in this way. Thus, a yogi will proceed
along the excellent path of yoga. All the obstacles and impediments will be
gradually destroyed.”’”’
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Chapter 460-8.2(38) (Impediments in the Path of
Yoga)
‘“‘Upamanyu said, “Along the path of yoga, there are said to be ten
impediments for a man—laziness, serious ailments, distractions, doubt
about the place, fickleness of mind, lack of faith, confusion in vision,
sorrows, dejection of mind and attachment to material objects. For a yogi
with a pure mind, laziness affects both the body and the mind adversely.
Imbalance in constituents that make up the body lead to ailments. They can
also result from tainted karma. Distraction results when a person does not
think about the means for yoga. Doubt about the place occurs when one
wonders, should it be this or that? Fickleness of mind is described as an
inability to make it steady. Lack of faith means to embark on the path of
yoga without possessing the right sentiments. Confusion in mind is
described as mistaken beliefs. Sorrows are said to be of three types. When
the minds of men suffer miseries as a result of ignorance, it is known as the
adhyatmika kind. Adhibhoutika miseries affect the body. Adhidaivika
miseries are the consequence of what a person has done earlier. Dejection of
mind is said to result because a person is unable to free himself from
wishes. As a result of attachment to material objects, many kinds of
confusion and agitation result. When the impediments are pacified and a
yogi continues to practice yoga, signs start to manifest themselves. These
are divine in nature, indicating siddhi. These upasargas or signs are
pratibha, shravana, varta, darshana, asvada and vedana. In accomplishing
siddhi in yoga, these must be contended with. Pratibha is described as the
ability to accurately visualize the subtle, the hidden, the past and the future,
which is not yet clear. Shravana is the ability to hear all sounds, without
making any effort. Varta is knowledge about the conduct of all embodied
beings. Darshana is divine insight, without making any kind of effort.
Asvada is described as an ability to savour divine tastes. Vedana is known
as the ability to experience divine touch and experience fragrances that are
divine in nature. Brahma and all the other lords of the worlds stand before
him and give him many kinds of jewels. Many kinds of sweet words flow
easily from his mouth. Divine women prostrate themselves before him and
present him with all the divine medications and herbs. This is only a small
part of the siddhi accomplished through yoga. However, when he sees this,
his mind turns towards emancipation. ‘Since I have seen this, moksha is
also possible.’ Relating to the earth, there are said to be eight qualities2096
known as paishacha—being large; being thin; being a child; being old;
being a youth; assuming many different kinds of forms; assuming the four
different kinds of bodies;2097 and collecting different kinds of fragrances,
without being a part of the earth. There are said to be sixteen wonderful and
extraordinary qualities associated with water—residing in the water;
emerging from the ground; drinking up the ocean, as one wills and not
suffering; an ability to see water in the world, wherever one wills and
collecting and holding water in the palm, without using a pot or something
similar; an instant ability to taste whichever flavour one wishes for; an
ability to create other juices; an ability to assume three different kinds of
bodies; and an ability to possess a body that is free of wounds. In addition,
he possesses the eight qualities that relate to the earth. There are said to be
twenty-four wonderful qualities associated with fire—an ability to create
fire from the body; lack of fear about being scorched by heat; an ability to
burn down the universe, without making an effort; creating fire or water;
holding fire or water in the hands; creating objects that have been burnt
down earlier; cooking food in the mouth; and creating two kinds of bodies.
In addition, he possesses the sixteen qualities associated with water. The
wise know that there are thirty-two qualities associated with wind—with
the speed of thought, an ability to instantly enter creatures; to hold heavy
objects like mountains effortlessly; becoming heavy; becoming light; an
ability to hold wind in the hand; create fire with the flick of a finger; make
the earth tremble with the flick of a finger; and create a body only with fire.
In addition, he possesses the twenty-four qualities associated with fire.
There are said to be forty wonderful qualities associated with space and
these are known as Aindra—being without a shadow; an ability to come
and go, without being perceived by the senses; an ability to travel through
the sky; an ability to obtain objects of the senses, as one desires; to cross
over, beyond space; an ability to create space within one’s own body; an
ability to reduce space to a lump; and an ability to live without a body. In
addition, he possesses the thirty-two qualities associated with wind. There
are forty-eight extraordinary qualities associated with the mind, known as
chandramasa—obtaining whatever is wished for; travelling as one wills; an
ability to subjugate everyone; an ability to see everything that is secret;
creating forms required for a task; an ability to control; an ability to be
pleasant in appearance; and insight about samsara. In addition, he possesses
the forty qualities relating to space. The wonderful and great qualities of
being a proud Prajapati are said to be fifty-six—an ability to cut; an ability
to strike; an ability to bind; an ability to free; an ability to seize all beings
who are under the subjugation of samsara; an ability to show favours to
everyone; an ability to conquer death; and an ability to conquer time. In
addition, he possesses the forty-eight qualities of chandramasa. There are
sixty-four extraordinary qualities known as Brahma—creation on the basis
of resolution; saving on the basis of resolution; destruction on the basis of
resolution; engaging the minds of all beings in their respective entitlements;
creating dissimilarities between everyone; creating separate worlds; being
an instrument of the auspicious; and being an instrument of the
inauspicious. In addition, he possesses the fifty-six qualities of being a
Prajapati.”’”’
‘“‘“One should know that there are qualities beyond the grasp of
intelligence. These are minor and ordinary powers, associated with the
world and are known as Vaishnava. Only Brahma is capable of speaking
about the others, not anyone else. Beyond this minor world is the world of
Purusha. Beyond this world, with lordship over gunas, is Ishvara’s world.
Only Vishnu knows a little bit about that world, not anyone else. Using
vijnana and supreme non-attachment, one should make efforts to restrain all
these siddhis and their manifestations. If the mind gets attached to gunas
and these manifestations of the impure, one will not be able to obtain the
supreme and wonderful siddhi that grants freedom from fear and is desired
by everyone. If a person casts aside the gunas, enjoyed by devas, asuras and
kings, like a blade of grass, he can obtain the supreme siddhi of yoga.
Alternatively, wishing to show favours to the world, the sage will wander
around. As he desires, he will enjoy the gunas. Having enjoyed the objects
of pleasure, he will proceed towards emancipation.”’”’
‘“‘“I will now say more about the application of yoga. Control yourself and
listen. The time must be auspicious. The place must be auspicious, such as
Shiva’s kshetra or something else. It should be desolate, devoid of beings.
There must be silence and no impediments. The place must be smeared
well. It will be rendered pleasant, fragrant with fragrances and incense.
Flowers will be scattered around and there will be a colourful canopy. There
must be plenty of kusha grass, flowers, water, roots and fruits. It should not
be near a fire or near a waterbody. There should not be piles of dry leaves.
The place should not be infested with gnats, mosquitoes, snakes and
predatory creatures. The place should not be frequented by wicked animals,
or evil people who cause fear. It should not be near a cremation ground,
termite hill, a broken-down house, at a crossroad, on the banks of large and
small rivers, the shores of the ocean or in the middle of the road. There
should not be a run-down garden or cow pen. The place should not be
harmful or condemned in any way. It should not be contaminated by
undigested food, acidic vomit, urine or excrement. He should not practice
when he has vomited, when he has eaten too much or when he is exhausted.
He should not practice when his mind is burdened with grave thoughts or
when he is extremely hungry or thirsty. He should not engage in yoga when
his guru has asked him to carry out tasks. He must be restrained in food and
pleasure. He must be restrained in exertion and tasks. He must be restrained
in sleeping and waking up. Every kind of excessive exertion must be
avoided. The seat must be soft and beautiful, extensive, level and pure. He
should practice the asanas, svastikasana, padmasana and the others. In the
due order, he must worship all those who are in the position of being his
guru. His throat, head and chest must be straight. The eyes should not look
up too much. The head should be raised a little and the teeth should not
touch each other. The tongue will be placed at the tip of the teeth and must
not move. The two heels will be used to protect the penis and the testicles.
Without making a great deal of effort, the hands must be place sideways, on
top of the thighs. The back of the right hand will be placed over the palm of
the left hand. The back will be gradually straightened and the chest thrust
forward a little. He must fix his glance on the tip of his nose and not look in
any other direction. The movement of prana will be controlled, and he will
be as still as a rock. He will think of Shiva and Amba within his own body,
in the centre of the pedestal that is the lotus of his heart. He will worship
them with dhyana-yajna. He will think of the lord at the root or tip of the
nose, the navel, the throat, the palate, the opening in the middle of the
eyebrows, at the door to the opening, in the forehead and in the head. As is
proper, he will think of a supreme seat for Shiva and Shivaa. As per the
norms, he will be thought of with an avarana and without an avarana, in a
lotus with two petals, twelve petals or sixteen petals. Shiva can also be
remembered in a decagon, hexagon or square. The lotus with two petals
will be in the centre of the eyebrows and will be as brilliant as lightning. To
the north and south of the lotus that is between the eyebrows, he will think
of two petals, with hues resembling those of lightning. When those hues
fade away, there will be a lotus with sixteen petals, representing the sixteen
vowels. Starting from the east, from the root of the lotus, they will be
conceived of in the petals. In the due order, the letters from to are the
leaves.2098 The lotus possesses the complexion of the sun and within his
own heart, he must meditate on it. In the due order, the letters from to
have the complexion of cow’s milk and are on the petals. The six lower
petals of the lotus are the letter from to and these have the complexion
of smoke, from a fire that is without coal. The letters from to are
located on the petals of the lotus that is in the muladhara chakra and these
are golden in colour. Depending on his inclinations, he will meditate on
Deva and Devi as seated on any of these lotuses. However, the mind must
be fixed. He will conceive of the lord in any form—the size of a thumb,
sparkling, dazzling in every direction, pure as the flame of a lamp, along
with his own Shakti, as the full moon, in the form of the lunar disc, in the
form of a star, resembling an awn in nivara grain, as the stalk of a lotus, as
round as a kadamba flower or in the form of a flake of snow. As he wishes,
he will meditate on the tattvas he wishes to conquer. He will think of the
gross images, the lords of the tattvas, beginning with Brahma and ending
with Sadashiva, the eight images, Bhava and the others, Shiva’s gross form,
as determined in Shiva’s sacred texts, the terrible form, the serene form or
the mixed form. Lords among sages, accomplished in meditation and not
driven by a desire for fruits, have thought of all these forms. If one thinks of
a terrible form, sins and ailments are destroyed. If one meditates on a mixed
form, fruits take a long time. If one meditates on a pleasant form, the fruits
do not occur instantly, but nor do they take too long. In particular,
meditation on the amiable form leads to emancipation, peace and wisdom.
There is no doubt that siddhis are gradually obtained.”’”’
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Chapter 461-8.2(39) (Description of Shiva’s Yoga)
‘“‘Upamanyu said, “Some yogis are of the view that if one remembers the
lord Srikantha and performs dhyana on him, all the siddhis are immediately
obtained. To steady the mind, some perform dhyana on the gross form. A
mind that is steady in the gross form eventually becomes steady in the
subtle form. If one thinks of Shiva himself, all the siddhis are accomplished.
Even when one meditates on other images, it is Shiva’s form that should be
thought of. Paying attention to the stability of the mind, he must repeatedly
perform dhyana. In the beginning, this dhyana has a specific object. But
subsequently, there is no specific object. There are virtuous ones who hold
the view that there cannot be dhyana without an object. Some say that
dhyana is nothing but a series of visions in the intelligence. However, there
is also intelligence without any specific object. An example of dhyana with
a specific object is when one meditates on the rays of the rising sun. When
one meditates on the subtle, this is without a specific object and there is
nothing that is superior to this. When dhyana is with a specific object, it has
a sakara form for meditation. However, dhyana can also be nirakara and it is
held that this has no specific object. Accordingly, it is also said that dhyana
is nirbija or sabija. In the beginning, dhyana should be sakara and sabija.
Finally, it can become nirbija, without a specific object. At the end, every
kind of siddhi will be obtained through nirbija, without a specific object.
When pranayama is successful, through the favours of Devi, one obtains
shanti and the others—shanti, prashanti, dipti and prasada. When every kind
of calamity is pacified, this is spoken of as shanti. When darkness vanishes,
inside and outside, this is described as prashanti. When the inside and the
outside are illuminated, this is known as dipti. When everything, all the
causes inside and outside, is known to be healthy, this is described as
prasada. As a consequence of prasada, the intelligence quickly becomes
delighted and clear. After understanding four things, dhyata, dhyana,
dhyeya and the need for dhyana, the dhyata will engage in dhyana.2099 The
mind must never be anxious and must always be full of jnana and non-
attachment. A virtuous dhyata is said to be a person who possesses devotion
and a cheerful mind. The verbal root, ‘dhyai’ is said to be mean
contemplation. Hence, one should repeatedly think of Shiva. Even if the
practice of yoga is slight, sins are destroyed, as long as, full of devotion,
one meditates for a short while on Parameshvara. Dhyana is described as a
state when the mind does not waver. The nature of the flow of intelligence
is such that it provides support for dhyana. The virtuous say that the word
dhyeya is used for Shiva himself, along with Amba. The need for direct
dhyana on Shiva is said to be evident emancipation and complete
acquisition of powers, anima and the others. Through dhyana, a person
obtains both happiness and emancipation. Therefore, casting everything
else aside, a man must engage in dhyana. Without dhyana, there can be no
jnana. A person who is not a yogi cannot engage in dhyana. If a person
possesses both dhyana and jnana, he crosses over the ocean of worldly
existence. With a pleased and single-minded attention, jnana, free of all
constraints, can only be achieved by yogis who practice yoga. With all their
sins destroyed, their minds turn towards dhyana and jnana. When the
intelligence suffers on account of sin, this is extremely difficult to obtain.
Just a large and blazing fire burns down kindling, irrespective of whether it
is wet or dry, the fire of dhyana instantly burns down auspicious and
inauspicious karma. Even if the light of a lamp is weak, it destroys an
extremely extensive darkness. In that way, even a slight practice of yoga
destroys great sins. With devotion, if a person performs dhyana on
Parameshvara even for a short while, there is no end to the great benefits he
obtains. There is no tirtha equal to dhyana. There are no austerities equal to
dhyana. There are no sacrifices equal to dhyana. Therefore, one should
practice dhyana. Since they possess trust in their own atmans, yogis do not
resort to tirthas full of water or images of devas made out of stone. Ishvara’s
gross images are made out of clay, wood and other things. Just as those are
seen, yogis can directly see his subtle form. In a palace, a king loves those
who serve in the inner quarters more than those who serve outside. In that
way, Shambhu loves those who resort to dhyana more than those who
engage in karma. In a king’s palace, people who perform karma outside are
not seen to obtain any great share in the fruits, as compared to those who
work inside.”’”’
‘“‘“In pursuance of jnana and yoga, if a person dies while he has made a
little effort in following yoga, he goes to Rudra’s world. Having
experienced happiness there, he is born in a family of yogis. Having
obtained jnana-yoga again, he crosses over samsara. A man who enquires
about yoga obtains a destination not obtained by those who perform all the
great sacrifices. Brahmanas who know the Vedas obtain fruits after
performing crores of worships. Those same fruits are obtained merely by
giving alms to a person who is following Shiva’s yoga. There are fruits
obtained through sacrifices, agnihotras, donations and oblations at tirthas.
All those fruits are obtained by donating food to a yogi. Out of delusion,
those who abuse Shiva’s yogis and those who listen to them, go to hell and
remain there as long as the earth lasts. A person abuses yogis only when a
listener is present. Therefore, it is the view that a listener is also an
extremely great sinner. However, those who constantly worship Shiva’s
yogis with devotion, obtain great objects of pleasure. At the end, they are
united with Shankara. Therefore, men who desire objects of pleasure should
worship Shiva’s yogis. They must be given refuge, food, drink, beds and
garments. The dharma of yoga cannot be crushed by sins that are like clubs.
It should be known that against sin, yogis are as tough as the vajra. Like
water on the leaf of a lotus, they are not touched by these torments. If a sage
who is devoted to Shiva’s yoga constantly resides in a country, that country
becomes pure. What need be said about his own purity? Therefore, a
discriminating person will give up everything else and practice Shiva’s
yoga, which destroys all miseries. A yogi who has accomplished siddhi and
fruits in yoga can enjoy objects of pleasure. Alternatively, for the welfare of
the worlds, he can constantly roam around wherever he pleases. Since he
regards happiness resulting from material objects as insignificant, he may
be full of non-attachment and may even stop yoga. Voluntarily, he may free
himself from karma. On realizing that his death his imminent and on seeing
evil portents, he may go to Shiva’s kshetra and engage in yoga again. If he
possesses perseverance, he may himself give up his life while he resides
there, even though he does not suffer from diseases. He may fast and offer
his body as an oblation to Shiva’s fire. In Shiva’s tirtha, he may fling his
body down into fathomless waters. He may follow the methods indicated in
Shiva’s sacred texts and give up his body. He will be instantly liberated.
There is no need to think about this. He may be incapacitated because of
disease and after seeking refuge in Shiva’s kshetra, he may die there. Even
then, there is no doubt that he will be liberated. Since a patient mind seeks
to bring about death through fasting and other means, this kind of death is
said to be in conformity with the sacred texts and is best. In the course of
killing a person who criticizes Shiva, if a person is himself killed, since he
has given up his life in this fashion, he is not born again. If a person is
unable to kill a person who criticizes Shiva, but nevertheless gives up his
own life, along with twenty-one generations of his family, he is instantly
liberated. If a person gives up his life for Shiva’s sake, or the sake of
Shiva’s devotees, among all those who follow the path of emancipation,
there is no one who is equal to this man. Emancipation from the wheel of
samsara becomes easier in this way. This is the best way. What else should
one resort to? If a person dies after properly purifying himself according to
the six paths, his funeral rites should not be performed the way they are
undertaken for a Pashu. In particular, his sons need not observe rites of
purification. The rites will be those recommended for those who follow
Shiva’s conduct and Shiva’s learning. A pit will be dug in the ground and
his body buried there. Or it will be purified by burning it in fire. Or it will
be flung into Shiva’s water. Or, like a piece of wood or stone, it will be cast
aside. Nevertheless, if they wish to perform some rites for him, they should
perform auspicious rites. For example, according to capacity, they should to
Shiva’s devotees and satisfy them. His wealth will be inherited by Shiva’s
devotees, not by his offspring. It must be given to Shiva’s devotees, not to
Pashus or to his offspring.”’”’
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Chapter 462-8.2(40) (The Sages Go to the South of
Meru)
‘Shri Suta said, “Such was the knowledge that was formerly imparted by
Upamanyu, who had conquered his atman, to the unmatched Yadava. Vayu
imparted this jnana-yoga to the sages, who approached and prostrated
themselves before him. Vayu vanished and through the air, left for his own
abode. The sacrifice in Naimisha was over. When it was morning, all the
stores of austerities got ready to perform the avabhritha2100 rites. The
delighted Devi Sarasvati followed the instructions of Brahma himself. She
flowed in the form of an auspicious river that was full of tasty water. Seeing
River Sarasvati, the minds of the sages were pleased. Having completed the
sacrifice they had started, they went there to submerge themselves. They
performed water rites for devas and others and offered water to Shiva and
Shivaa. Remembering the earlier account, they left for Varanasi.
Descending from the feet of the Himalayas, Bhagirathi flows in a
southward direction. Bathing in the river, they proceeded along her bank.
Reaching Varanasi, all of them were delighted. They bathed in Ganga,
which flows in a northward direction there. They saw the lingam of
Avimuktheshvara and worshipped in the proper way. When they were about
to leave the spot, they saw a radiance in the sky. This was a mass of divine,
great and wonderful energy, resembling one crore suns. As a result of its
resplendence, it spread in all the directions. There were hundreds of sages
who had obtained siddhi as a result of observing the Pashupata vow.
Smearing bhasma over their limbs, they merged into this energy.2101 When
the great-souled ascetics merged into it, the energy instantly vanished. It
was extremely wonderful. Witnessing this great wonder, the maharshis from
Naimisha wished to know, ‘What is this?’ They went to
Brahmavana.”’2102
‘“Before they reached there, Pavana, who purifies the worlds, had already
gone to Brahma, the creator of the worlds and source of the Vedas, and had
told him about what he had done—how he had gone to Naimisha and how
he had had a conversation with the great-souled ones; how he had turned
their pure intelligence towards Shiva, Amba and Shiva’s followers; and how
the long sacrifice undertaken by those who had performed the sacrifice had
been completed. Having informed this, he had left for his own city. When
they reached the placed, a mutual contest was going on between Tumburu
and Narada. They were singing and were engaged in other musical
performances. Served by gandharvas and apsaras and comfortably seated,
Brahma was the judge. While this was going on, the sages were refused
entry by the gatekeepers. Outside Brahma’s residence, they sat down along
the sides. In singing, Narada was pronounced to be Tumburu’s equal.
Brahma Parameshthi gave Narada the permission that they should perform
together.2103 They gave up the mutual rivalry and became great friends.
Surrounded by gandharvas and apsaras, Narada emerged from the
residence, resembling the sun emerging from behind a mass of clouds. He
wished to play his veena before Ishvara Nakulishvara. The sages, from six
lineages, saw Narada, bull among sages. With a great deal of affection, they
prostrated themselves before him and asked whether this was an opportune
time to see the lord.2104 He replied, ‘Yes, this is the right time. Go.’ Saying
this, he left, and they were filled with great joy. The gatekeeper went and
told Brahma that they had come. Granted permission, they entered the
abode of the one who had been born from a lump that was an egg.”’
‘“Having entered, from a distance, they prostrated themselves on the
ground before the divinity, like rods. Obtaining permission, they
approached and stood around him. Seeing them there, the one who is seated
on a lotus asked about their welfare. ‘From what Vayu told me, I know
about your account. What did you do after the wind god disappeared?’ Thus
asked by the lord of devas, the sages told him about what happened after
avabhritha—the visit to Ganga’s tirtha and bathing there, the journey to
Varanasi, seeing the lingams established there by lords among gods, their
sight and worship of Avimukteshvara lingam, their vision of the great mass
of energy in the sky and how the energy vanished after the sages merged
into it. They had thought about it and wished to understand the nature of
what transpired. Prostrating themselves repeatedly, they told him
everything. Hearing what the sages said, the four-faced creator of the
universe shook his head slightly. He addressed them in a deep voice. ‘In the
next world, siddhi is awaiting you. You have worshipped the lord for a long
time through a great sacrifice. He has shown you his favours. The signs
indicate your prosperity. In Varanasi, you saw a resplendence in the sky.
That energy indicates the lingam of the supreme Maheshvara himself. The
sages who merged followed the shruti texts and observed Pashupata vrata.
They are faithful and have burnt down their impurities. They are well and
have obtained liberation. Before long, you will also obtain liberation. The
energy that was seen by you indicates this. As a result of destiny, that time
has itself arrived before you. Go to the southern summit of Meru,
frequented by devas. My son, the supreme sage Sanatkumara, is there. He is
there, waiting for the arrival of Nandi, lord of bhutas. Earlier, Sanatkumara
saw Parameshvara. However, he was ignorant and was tainted by lack of
humility since he prided himself on being an Indra among yogis. Extremely
fearless, he did not stand up and show other honours. As a result of this,
Nandi became angry and changed him into a large camel. I grieved over this
for a long period of time. I worshipped Deva and Devi and entreated Nandi.
With a great deal of effort, I countered some of his sin. Sanatkumara got
back his earlier form as a boy. Mahadeva smiled and spoke to the lord of
ganas. “As a result of his insolence, he showed disrespect to me. O
unblemished one! Therefore, tell him about my true nature. Do not take
Brahma’s eldest son to be foolish. Remind him and make him my shishya,
so that he propagates jnana about me. Return after performing his abhisheka
as one who presides over dharma.” Thus addressed, the foremost among
leaders of bhutas did all that. In those earlier times, he lowered his head and
accepted the command. Hence, following my instruction, Sanatkumara is
on Meru. To please the gana, he is performing extremely terrible austerities.
Before the lord of ganas arrives, he will see all of you. Before long, Nandi
will arrive there and please him.’ Having instructed them in this way, the
creator of the universe2105 asked the sages to swiftly go to the southern
part of Meru, to Kumarashikhara.”’
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Chapter 463-8.2(41) (Vyasa’s Instruction)
‘Suta said, “There is a lake named Skandasara.2106 It resembles the ocean.
Its beautiful water is cool and sparkling, tasting like amrita. There are slabs
of crystal all around it. In every direction, it is covered with blossoming
flowers from all the seasons. There are lilies, lotuses and other flowers that
resemble the stars. The waves are like clouds and it as if the sky has
descended on earth. The stairs that lead down are inlaid with blue stones
and are easy to use. The path downwards, through the stairs, is beautiful.
The eight directions are charming. The sons of sages repeatedly go down
there, to collect water and bathe. They wear white sacred threads, white
garments and bark. Some have matted hair. Some have tufts of hair. Some
shave their heads. They wear Tripundraka. Some are full of non-attachment.
Some are incapable of smiling. They hold different kinds of auspicious
vessels—pots, cups made out of lotus leaves and smaller pots. Others hold
kamandalus in their hands. They collect water for themselves and for others
and especially for devas. Every day, they also gather flowers. Some are
sceptical about entering inside the water and stand on rocks. These sages
possess good conduct, and their limbs are grey with bhasma. Here and
there, on the rocks, the remnants of worship can be seen—sesamum,
akshata, flowers and sanctified darbha grass. They go there to offer
oblations to devas, rishis and ancestors and return. Every day, the
brahmanas go there to render these offerings. At different places, the
offerings and flowers are scattered by the wind. They offer arghya to Surya
and the ground is covered with signs of worship. In some places where they
immerse themselves, the leaders of elephant herds also submerge
themselves in the water. In some places, thirsty stags, does and horses arrive
to have a drink. In some places, people, peacock and excellent elephants
descend to drink water. In some places, dazzling bulls rub their horns
against the banks or engage with other bulls. In some places, there are
beautiful karandavas.2107 Other places resound with the calling of cranes.
In some places, there are the calls of ruddy geese. In others, one can hear
the buzzing of bees. There are those who go there to bathe and drink. There
are others who live on the trees along the banks. The lake seems to lovingly
welcome them and have a conversation with these creatures. There are
cuckoos hidden in the tall branches. They call day and night and seem to be
inviting those who suffer from the heat.”’
‘“There is a kalpataru2108 on the northern bank of the lake. There is an
altar made out diamonds there, covered by soft antelope skin. Sanatkumara
was seated there, having regained his earlier form as a boy. He had been
immersed in samadhi and had just opened his eyes. The sages worshipped
the one who is worshipped by Indras among yogis. On seeing him, the ones
from Naimisha prostrated themselves and stood there. When welcomed and
asked, they told him about the reason for their arrival. At that time, the
tumultuous sound of a drum was heard in the sky. At that very instant, they
saw a vimana that resembled the sun. Innumerable ganeshvaras surrounded
it in every direction. There were large numbers of apsaras, and it was also
surrounded by Rudra’s maidens. There were the sound of mridangas and
murajas.2109 There were also the sounds of veenas and flutes. There were
colourful bejewelled canopes, adorned with strings of pearls. It was
surrounded by sages, siddhas, gandharvas, yakshas, charanas and kinnaras,
engaged in singing and dancing and the playing of musical instruments. On
a staff decorated with coral, there was a standard, marked with the sign of a
bull. Because it resembled an excellent turret, that standard commanded a
great deal of reverence. There was a divine throne in the centre of the
vimana and Shilada’s son was seated on it, along with the illustrious
Suyasha, whose form resembled Shri’s. He was being fanned by two whisks
and an umbrella with a bejewelled handle, as pure as the moon, was held
above his head. He possessed three eyes and his form resembled that of the
lord who commands everyone. He had come to convey the inviolable
command of the creator of the universe. It was as if Shambhu, who shows
favours to everyone, was directly in front. He resembled the one who
wields the trident as a weapon. He was the leader of Vishveshvara’s ganas
and was like a second Vishveshvara. He was capable of chastising the lords
of the universe and also capable of showing them favours. He possessed
four arms and a large body, and the crescent moon adorned him. A garland
of serpents was around his neck and the moon was his ornament. He was
the embodied form of glory, capability and action. It was as if the
omniscient one, who bestows emancipation, had arrived.”’
‘“On seeing him, along with the rishis, Brahma’s son rejoiced. He stood up,
joined his hands in salutation and offered himself up to him. Meanwhile, the
vimana reached the spot and he emerged. He prostrated himself like a rod
before him. Praising him, he told him about the sages. ‘Belonging to six
lineages, they have performed an extremely long sacrifice in Naimisha.
Instructed by Brahma and because of their former wishes, they have arrived
here.’ Hearing the words of Brahma’s son, Nandi glanced at them and
instantly severed their Pashas. He bestowed Shiva’s dharma and Ishvara’s
jnana-yoga on them. Having done this, he returned again to the divinity’s
presence. Sanatkumara himself related all this to my guru, Vyasa. Vyasa
told me. For your welfare, I have briefly narrated this to you. This is a jewel
among Puranas. Following the earlier instruction, this knowledge must
never be revealed to a person who is not Shiva’s devotee, or to a non-
believer. If a person does this out of delusion, he will go to hell. If a person
follows this path, accepts it, reads it or hears it, he will always obtain
happiness. This represents the three objectives of human existence, led by
dharma.2110 It always bestows nirvana. Following the path of the Purana,
we have helped each other. Having achieved my objective, I will leave now.
May everything always be auspicious for you.”’
Vyasa concluded, ‘Suta pronounced his benedictions and departed. The
sages completed an extremely great sacrifice in Prayaga. With kali yuga
having arrived, the time and the land were polluted. They resided in
Varanasi. Desiring to free themselves from all the Pashas of Pashus, they
observed the Pashupata vow. They obtained a right to supreme
understanding and samadhi. In earlier times, those unblemished ones
achieved supreme nivritti. For welfare and out of affection, the Shiva
Purana has now been completed. One should make efforts to read it and
hear it. It should not be told to a non-believer, a deceiver, a person who
lacks faith, a person who is not devoted to Mahesha or a person who does
not fly the standard of dharma. Even if a person listens to it once, sins are
reduced to ashes. A person lacking in devotion obtains devotion. For a
person who possesses devotion, the devotion is increased. If a person listens
to it again, virtuous devotion is obtained. When a person listens to it again,
there is emancipation. Therefore, for those who desire emancipation, this
must be repeatedly heard. After that, with a virtuous intelligence, one
should follow the conduct mentioned in the Purana. There is no doubt that
one will obtain supreme fruits. In ancient times, kings, brahmanas and
excellent vaishyas did this seven times. Having done this, they obtained
sight of Shiva. Full of great devotion, if a man listens to this, he enjoys all
the objects of pleasure in this world. When the enjoyment is over, he
obtains liberation. This Shiva Purana is greatly loved by Shiva. It bestows
objects of pleasure and emancipation and is as revered as the Vedas. It
enhances devotion. If one constantly narrates and hears Shiva Purana, along
with Amba, his sons and his ganas, Shankara ensures the auspicious for
him.’
This ends Uttara Bhaga.
This ends Vayaviya Samhita.
This ends Shiva Purana.
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1 For example, shlokas 2.4.10, 4.1.2 and 4.5.11 of the Brihadaranyaka
Upanishad use the two expressions together.
2 Chandogya Upanishad, 7.1.2.
3 F.E. Pargiter, Ancient Indian Historical Tradition, Oxford University
Press, London, 1922.
4 Sutas were bards, minstrels and raconteurs.
5 The Critical Edition of the Valmiki Ramayana was brought out by the
Baroda Oriental Institute, now part of the Maharaja Sayajirao University of
Baroda. The Critical Edition of the Mahabharata was brought out by the
Bhandarkar Oriental Research Institute, Pune.
6 The Bhagavat Gita translation was published in 2006 and reprinted in
2019, the translation of the Critical Edition of the Mahabharata in 10
volumes between 2010 and 2014 (with a box set in 2015) and the
translation of the Critical Edition of the Valmiki Ramayana in 2017. The
translations are by Bibek Debroy, and in each case, the publisher is
Penguin.
7 The Sivamahapuranam, Nag Publishers, Delhi, 1986.
8 The Siva-Purana, translated and annotated by a Board of Scholars, edited
by J. L. Shastri, 4 volumes, Motilal Banarsidass Publishers, Delhi, 1970.
9 Shanti Lal Nagar, Siva Mahapurana, An Exhaustive Introduction, Sanskrit
Text, English Translation with Photographs of Archaeological Evidence, 3
volumes, Parimal Publications, 2007.
10 Asiatic Society went through several name changes, but it can simply be
called the Asiatic Society.
11 Horace Hayman Wilson, The Vishnu Purana, A System of Hindu
Mythology and Tradition, Trubner & Company, London, 1864–1870.
12 Studies in the Puranic Records on Hindu Rites and Customs, R. C.
Hazra, University of Dacca, 1940. This has since been reprinted several
times, by different publishers.
13 Op. cit.
14 The Bhagavata Purana, Volumes 1–3, Penguin Books, 2018. The
Markandeya Purana, Penguin Books, 2019. The Brahma Purana, Volumes
1–2, Penguin Books, 2021. The Vishnu Purana, Penguin Books, 2022.
OceanofPDF.com
1 The word used is tata. This means father (or son) but is used for anyone
senior/older (or junior/younger).
2 Shiva’s name, the lord of the mountains.
3 Vishnu.
4 A lingam made out of natural objects, such as clay.
5 A posture for meditating.
6 Shiva.
7 Shiva.
8 Illusion.
9 Vishnu.
10 Supreme lord, Shiva’s name, the same as Parameshvara.
11 The great lord, Shiva’s name, the same as Mahesha.
12 The text naturally has no numbering. We have added the numbering.
Some names are repeated, but we have avoided double counting and have
omitted mentioning them, after the first time. There is always a problem
distinguishing an adjective from a proper name, probably explaining why
the actual number exceeds 1000. There can be more than one way of
translating and interpreting a name in English. Therefore, the English
renderings should not be regarded as unique. For a few names, the
meanings only become clear from accounts mentioned elsewhere in Shiva
Purana.
13 Auspicious one.
14 One who takes away.
15 One who shows mercy.
16 The name is based on the root for crying, explained in Volume I.
17 One who nourishes.
18 With eyes like flowers.
19 Accessible to those who seek.
20 With good conduct.
21 One who kills.
22 One who bestows welfare.
23 Great lord.
24 With the moon as a chaplet.
25 With the moon on the head.
26 Universe.
27 Lord who supports the universe.
28 Milked essence of Vedanta.
29 Holding a skull.
30 Blue-red.
31 Foundation of dhyana.
32 One who cannot be defined.
33 Gouri’s husband.
34 Lord of ganas, ganas are Shiva’s companions and attendants.
35 One with eight forms.
36 One with a form as the universe.
37 Means to attain the three objects of dharma, artha and kama and heaven.
38 Accessible through jnana (knowledge).
39 Firm in wisdom.
40 Lord of devas.
41 With three eyes.
42 The beautiful divinity.
43 Great divinity.
44 Accomplished one.
45 Foremost one.
46 Firm one.
47 With the universe as a form.
48 With malformed eyes.
49 Lord of speech.
50 Excellent in purity.
51 The conclusion of all proofs and debates.
52 With the sign of the bull.
53 With the bull as a mount.
54 The lord.
55 One who holds Pinaka (Shiva’s bow or trident).
56 One who holds khatvanga (a staff with a skull fixed on top).
57 Colourful in attire.
58 Eternal one.
59 Destroyer of darkness.
60 The great yogi.
61 The protector.
62 The supreme being.
63 With a burden of matted hair.
64 Destroyer of Kala (Yama).
65 One who wears a hide as a garment.
66 Extreme good fortune.
67 With Pranava (AUM) in his atman.
68 One who uplifts.
69 The supreme being.
70 Worthy of being propitiated.
71 With bad habitations (or garb).
72 Chastiser of cities, a reference to the destruction of Tripura.
73 With divine weapons.
74 Skanda’s (Kartikeya’s) guru.
75 The supreme one.
76 Greater than the greatest.
77 Without a beginning, middle or end.
78 Lord of mountains. Both Gireesha and Girisha are Shiva’s names, with
differences in meaning. Gireesha, the one actually given in the text, means
lord of mountains. Girisha means one who resides in mountains.
79 Girija’s (Parvati’s) husband.
80 Kubera’s relative/friend.
81 With a beautiful throat.
82 Supreme among all varnas in the worlds.
83 Gentle one.
84 One who can be realized through Samadhi (meditation).
85 One who holds a bow.
86 Blue in the throat.
87 One who holds a battle axe.
88 With large eyes.
89 Hunter of animals/deer.
90 Lord of gods.
91 One who scorches the sun.
92 Abode of dharma.
93 Field of forgiveness.
94 Illustrious one.
95 One who shattered Bhaga’s eyes.
96 Fierce one.
97 Lord of animals.
98 The bird, though the word tarkshya has several meanings.
99 One loved by devotees.
100 Scorcher of enemies.
101 One who donates.
102 The compassionate one.
103 The skilled one.
104 Mendicant.
105 Chastiser of Kama.
106 One whose residence is a cremation ground.
107 The subtle one.
108 One who resorts to a cremation ground.
109 Creator of the worlds.
110 Lord of deer/animals.
111 Great creator.
112 Great medication.
113 The lofty one. The word uttara has multiple meanings though.
114 The leader.
115 Ancient one.
116 Policy.
117 Excellent policy.
118 The pure atman.
119 With Uma as a companion.
120 Attached to Soma (the moon).
121 The happy one.
122 One who drinks soma.
123 One who drinks amrita.
124 Amiable one.
125 Immensely energetic one.
126 Immensely radiant one.
127 Full of energy.
128 Full of amrita.
129 Full of anna (food).
130 Lord of nectar.
131 One whose enemy has not yet been born.
132 One who originates in illumination.
133 Bearer of oblations.
134 Creator of the worlds.
135 Creator of the Vedas.
136 Creator of the strands.
137 The eternal one.
138 The great rishi.
139 Kapila’s preceptor.
140 Light of the universe.
141 Three-eyed one.
142 With the Pinaka in his hand.
143 Divinity on earth.
144 One who bestows welfare.
145 Performer of good deeds.
146 Intelligent one.
147 Dhatri’s abode. Dhatri means the creator.
148 One who provides abodes.
149 One who goes everywhere.
150 One who can be perceived by everyone.
151 Brahma’s creator.
152 Creator of the universe.
153 Creation.
154 One who loves the pericarp of a lotus.
155 Wise one.
156 With branches.
157 Without branches.
158 Whose branches are the earth.
159 Excellent physician.
160 Water that flows in Ganga.
161 One who exists.
162 Eminent one.
163 Architect.
164 Immobile one.
165 One who has conquered his atman.
166 One who is under the control of his atman.
167 One whose mounts are bhutas (beings).
168 Charioteer.
169 Accompanied by ganas.
170 With the body of a gana.
171 Excellent in deeds.
172 Dispeller of doubt.
173 Kama, the god of love.
174 Protector of Kama.
175 One whose body is washed with bhasma (ashes).
176 One who loves bhasma.
177 One who lies down on bhasma.
178 The lover.
179 The beloved.
180 Creator of agama texts.
181 The return.
182 One whose atman does not withdraw.
183 Mass of dharma.
184 Eternally auspicious.
185 Without impurity.
186 Sacred in atman.
187 Four-armed.
188 Impossible to assail.
189 Difficult to obtain.
190 Difficult to approach.
191 Difficult to reach.
192 Accomplished in every kind of weapon.
193 Abode of the yoga of adhyatma (knowledge of the atman).
194 With excellent strands (that bind the universe).
195 Enhancer of strands.
196 With auspicious limbs.
197 Whose limbs are the essence of the worlds.
198 Lord of the universe.
199 One who afflicts people.
200 One who uses bhasma to purify.
201 One who resides on Mount Meru.
202 Energetic one.
203 Possessing a pure body.
204 Impossible to reach.
205 One who can be reached by the virtuous.
206 One who assumes the form of a servant or a monkey (or assumes the
form of a monkey that serves).
207 With a golden seed.
208 Ancient one.
209 One who takes away the life of an enemy.
210 Strong one.
211 Deep lake.
212 Deep pit.
213 One who has attained siddhi.
214 Worshipped by the best or worshipped by gods.
215 One who wears the hide of a tiger as a garment.
216 With serpents.
217 The great being.
218 The great treasure.
219 Nectar that bestows immortality.
220 The glorious one.
221 One who has the conch shell Panchajanya.
222 Storm.
223 One who resides in the twenty-five tattvas of samkhya.
224 Celestial tree.
225 Easily obtained.
226 Excellent in vows.
227 Brave one.
228 The single entity in all eloquent words.
229 The guru of varnas and ashramas.
230 With a complexion.
231 Conqueror of enemies.
232 Scorcher of enemies.
233 Hermitage.
234 Mendicant.
235 Emaciated.
236 Possessor of jnana.
237 Lord of the mountain.
238 One whose existence is based on proof.
239 Difficult to know.
240 With excellent leaves/wings.
241 One who rides on the wind.
242 One who holds a bow.
243 Science of fighting (with the bow).
244 Quality.
245 Store of qualities of the moon.
246 Truth.
247 Devoted to the truth.
248 Without dejection.
249 Virtue.
250 Chastiser of those who follow the dharma of cows.
251 Infinite in vision.
252 Joy.
253 Punishment.
254 One who suppresses.
255 Self-control.
256 One towards whom magical rites are directed.
257 The great illusion.
258 Architect of the universe.
259 Skilled one.
260 One who is devoid of attachment.
261 Humble in atman.
262 Ascetic.
263 One who thinks of the creation of beings.
264 With the attire of a mad person.
265 The hidden one.
266 Conqueror of desire, or conqueror of Kama, the god of love.
267 One who loves those who have not been defeated.
268 With a beneficial nature.
269 The competent one.
270 Lord of all worlds and beings.
271 The forceful one.
272 One who enables a person to cross over (samsara).
273 The intelligent one.
274 The foremost one.
275 The lord without decay.
276 Guardian of the world.
277 Present in the inner atman.
278 Existing at the beginning of the kalpa.
279 With eyes like the petals of lotuses.
280 One who knows the true meanings of the Vedas and the sacred texts.
281 One who is beyond niyamas.
282 Refuge of those who restrain themselves.
283 Moon.
284 Sun.
285 Saturn.
286 The flag.
287 With excellent limbs.
288 With the radiance of coral.
289 Controlled through devotion.
290 The supreme brahman.
291 One who released an arrow at a deer.
292 Unblemished one.
293 Mountain.
294 With a residence in a mountain.
295 The handsome one, the loved one.
296 The supreme atman.
297 Preceptor of the universe.
298 Abode of all karma.
299 Satisfied one.
300 Auspicious one.
301 Surrounded by auspiciousness.
302 Great in austerities.
303 Long in austerities.
304 The greatest.
305 The aged one.
306 The fixed one.
307 Day.
308 Year.
309 Pervasiveness.
310 Proof.
311 Supreme austerities.
312 Creator of the year.
313 In whom credence is established through mantras.
314 One who scorches everything.
315 Without birth.
316 Lord of everything.
317 With immense strength.
318 Worthy.
319 With great seed.
320 Success.
321 The beginning of everything.
322 One who receives first.
323 Wealth.
324 With a rich mind.
325 One who takes away every sin.
326 Beautiful one.
327 Wearing garlands.
328 Ancillary of the Vedas.
329 One who knows the Vedas.
330 Sage.
331 The shining one.
332 Food.
333 One who eats/enjoys.
334 Lord of the worlds.
335 Impossible to assail.
336 Eternal one.
337 Serene one.
338 With an arrow in the hand.
339 Powerful one.
340 One who holds a kamandalu (water pot).
341 One with a bow.
342 Beyond the reach of words and thoughts.
343 Beyond the senses.
344 One who resides in everyone and in everything.
345 The four paths, meaning the four objectives of human existence or the
four Vedas.
346 The yogi who is time/destiny.
347 Great sound.
348 Great enterprise.
349 Great intelligence.
350 Great valour.
351 One who wanders around with bhutas.
352 Destroyer of cities.
353 One who roams around in the night.
354 One who wanders around with pretas.
355 The great potency.
356 The great resplendence.
357 One whose body cannot be determined.
358 The preceptor of everyone.
359 With the speed of thought.
360 Immensely famous.
361 One whose atman is controlled.
362 The unsteady one.
363 Most energetic of the energetic.
364 The resplendent one.
365 Father.
366 One who rules everything.
367 One who loves dancing.
368 One who is constantly dancing.
369 With an illuminated atman.
370 The illuminator.
371 With clear aksharas (syllables).
372 Revered one, or impartial one.
373 Whose essence is a flood.
374 Creator of the beginning of yugas.
375 One who causes the yugas to revolve.
376 Deep one.
377 One who is worshipped.
378 Specially desired.
379 Desired by the good.
380 One who purifies the essence.
381 One whose form is a tirtha.
382 One named as a tirtha.
383 One seen in tirthas.
384 One who bestows tirthas.
385 Store of water.
386 Foundation.
387 Victory.
388 One who knows about the time for victory.
389 Established one.
390 One who knows about proof.
391 With golden armour (kavacha).
392 Tawny one.
393 Release.
394 With gods as attendants.
395 Lord of learning.
396 One who exists in bindu.
397 One with the wind as form.
398 Free from impurities.
399 Special creator.
400 Inaccessible one.
401 Hidden one.
402 Action.
403 Cause.
404 Doer.
405 One who frees from all bondage.
406 Conduct.
407 Establishment of conduct.
408 One who grants positions.
409 One who originated before the beginning of the universe.
410 One who bestows a guru.
411 Delicate one.
412 Without differences.
413 Resorted to by those who have cleansed their atmans.
414 Lord of the brave.
415 Brave and fortunate.
416 Preceptor of modes of virasana.
417 Crest jewel among the valiant.
418 One who knows.
419 Consciousness and bliss.
420 One who holds a river (Ganga).
421 Holder of commands.
422 With a trident.
423 One who enters the rays.
424 Abode of auspiciousness.
425 Young and empty.
426 Immensely valiant.
427 With fierce rays.
428 Deaf.
429 One who travels through the sky.
430 Delight.
431 Excellent refuge.
432 Extremely devoted to brahmanas.
433 Lord of nectar.
434 Liberal in giving.
435 One who is inside a sheath.
436 Possessing rays.
437 Cessation.
438 Every kind of means.
439 With an eye on the forehead.
440 With the universe as a body.
441 Essence.
442 The one who holds the wheel of samsara.
443 Whose staff of chastisement never fails.
444 Located in the middle.
445 Golden.
446 With the radiance of the brahman.
447 The supreme objective.
448 Supreme possessor of maya.
449 Deer or water.
450 With eyes like a tiger.
451 Liking.
452 With great likings.
453 Physician.
454 Lord of speech.
455 Lord of the day.
456 The sun.
457 The light, sun or fire.
458 Kartikeya, the one who oozes away.
459 Chastiser.
460 Yama, the controller, sun of Surya.
461 Union.
462 Lofty in fame.
463 With attachment.
464 Conqueror of cities.
465 Lord of Kailasa.
466 The sun, the one who imparts life.
467 With the sun as an eye.
468 The most excellent in the universe.
469 Without fear.
470 One who holds up the universe.
471 Without obstruction.
472 Eternal.
473 Constantly engaged in welfare.
474 Hearing and chanting about whom is sacred.
475 One who cannot be heard of.
476 One who tolerates everything.
477 The one to be meditated on.
478 Destroyer of nightmares.
479 Ascent.
480 Destroyer of evildoers.
481 Worthy of being known.
482 Impossible to tolerate.
483 Without origin.
484 Without beginning.
485 Earth.
486 Firmament.
487 Prosperity.
488 One with a diadem.
489 Lord of the gods.
490 Protector of the universe.
491 Creator of the universe.
492 Excellent and brave.
493 With beautiful armlets.
494 Birth.
495 Cause behind birth and existence.
496 Full of pleasure.
497 Full of good/fair policy.
498 The name of the sage, the excellent one.
499 Name of the sage.
500 The radiant one, the sun.
501 Terrible.
502 Terrible in valour.
503 AUM.
504 Follower of virtuous path.
505 Great store of treasure.
506 Great wealth.
507 Lord of birth.
508 Accomplished in all the agama texts.
509 Principle.
510 One who knows about the principles.
511 With a single atman.
512 Lord.
513 Vishnu’s ornament.
514 Sage.
515 One who knows about the brahman.
516 Prosperity.
517 Beyond birth, death and old age.
518 Origin of the five sacrifices.
519 Lord of the universe.
520 With a sparkling rise.
521 With an origin in one’s own atman.
522 Without a beginning and without an end.
523 Affectionate.
524 One who supports the world of devotees.
525 One who loves gayatri mantra.
526 Tall.
527 One who resides in the universe.
528 One who causes radiance, the sun.
529 Infant.
530 One who loves mountains.
531 Emperor.
532 With an excellent army.
533 Destroyer of enemies of the gods.
534 Without a rim (of a wheel).
535 With an unharmed rim.
536 Vishnu, one who bestows emancipation.
537 Devoid of fever.
538 Self-illuminating.
539 Great illumination.
540 With a radiant body.
541 Not fickle.
542 Tawny.
543 With a brown beard.
544 With an eye on the forehead.
545 With the three (the three Vedas, or past, present and future) as a body.
546 One who emerges through jnana.
547 Great policy.
548 Origin of the universe.
549 Impediment.
550 The glorious one.
551 The shining one, the sun.
552 The sun.
553 One who has crossed over to the other side.
554 The preceptor of the gods.
555 With auspicious qualities and names.
556 Destroyer of sins.
557 Sacred to behold.
558 Extensive in fame.
559 Enterprising.
560 Virtuous yogi.
561 One who turns away from existence and non-existence.
562 With a garland of nakshatras.
563 Lord of the vault of heaven.
564 One who is one’s own foundation.
565 Refuge of the six (the six acts for brahmanas, or the six Vedangas).
566 Sacred.
567 One who takes away sins.
568 City of jewels.
569 One who travels through the firmament.
570 One seated on the lotus in the heart.
571 The mighty one, king of the gods.
572 The strong one.
573 One who is hot.
574 Lord of the house.
575 Dark.
576 Capable.
577 Destroyer of calamities.
578 Enemy of adharma.
579 One who cannot be known.
580 Invoked by many.
581 Famous among many.
582 With Brahma as the womb.
583 With a large womb.
584 The cow of dharma.
585 Inflow of wealth.
586 One who wishes the universe well.
587 With an excellent stride.
588 Son (of Brahma).
589 Source of welfare.
590 Golden in complexion.
591 Full of radiance.
592 Attached to many beings.
593 Sound.
594 Without disease.
595 Controller of all obeisance.
596 Friend of the universe, the sage.
597 Lord of wealth.
598 With the radiance of the brahman.
599 Abode of riches.
600 The great radiance.
601 Unsurpassed.
602 Maternal grandfather.
603 The wind.
604 The wind (full of vapour).
605 One who wears a garland of serpents.
606 The sage.
607 The sage.
608 The sage.
609 The sage.
610 The sage.
611 Without a covering.
612 One who cannot be impeded.
613 Son of Brahma (Virinchi).
614 One whose seat is in the ears.
615 One who is one’s own origin.
616 One who cannot be obstructed.
617 The sage.
618 Embodiment of jnana.
619 Great in fame.
620 Foremost among the brave ones in the worlds.
621 Valiant.
622 Fierce.
623 With truth as valour.
624 Resembling a serpent/predatory beast.
625 Great in conception or the great conception.
626 Tree that bestows all objects of desire.
627 One who supports the arts/digits.
628 One who loves ornaments.
629 Immoveable.
630 Brilliant.
631 Lofty in valour.
632 A long lifespan.
633 Lord of sound.
634 Eloquent one.
635 Deluge.
636 With the fire as a charioteer.
637 Untouched.
638 Guest.
639 Crusher of enemies.
640 Seated under a tree.
641 One whose glory is heard about.
642 Bearer of kavya oblations, the fire.
643 Heated.
644 One who devours the universe.
645 Worthy of japa.
646 One who subdues old age and other things.
647 Red.
648 Sacrificial fire.
649 The wind.
650 Origin of the firmament.
651 With a beautiful shape.
652 Destroyer of darkness.
653 Summer.
654 The sun.
655 Devourer of clouds.
656 Conqueror of cities of enemies.
657 Pleasant wind.
658 Evolved well.
659 Fragrant.
660 Winter.
661 Spring.
662 Spring.
663 Summer.
664 Full of vapour, the month Bhadrapada, the rainy season.
665 Bearer of seeds.
666 Guru of Angiras.
667 Atri’s son.
668 Spotless.
669 Purifier of the universe.
670 Purifier.
671 Conqueror of the universe.
672 The three kinds of learning, probably a reference to the three Vedas.
673 The nine sheaths.
674 Mind-intelligence-ego.
675 One who knows the kshetra (the body).
676 Protector of the kshetra (the body).
677 The sage.
678 Store of strength.
679 One into whom a person immerses himself.
680 The universal tree.
681 The one who is not terrifying.
682 Unsurpassed.
683 Sacrifice.
684 Auspicious.
685 One who bestows salvation.
686 Mountain.
687 With the complexion of the sky or the kunda flower.
688 Enemy of danavas.
689 Scorcher of enemies.
690 The terrible one.
691 The beautiful one.
692 Without stakes.
693 One who holds the stakes of the world.
694 The four Vedas.
695 Skillful in sentiments.
696 One who loves those who are skillful.
697 Sacred tradition.
698 Traditional revelation.
699 Divinity of the tirthas.
700 With many forms.
701 With a large form.
702 With a form in everything.
703 The mobile and the immobile.
704 One who determines good policy.
705 Towards whom one should be led.
706 One who can be reached through good policy.
707 Spotless.
708 With one thousand heads.
709 Lord of devas.
710 Destroyer of all weapons.
711 With a shaved head.
712 With a terrible form.
713 Malformed.
714 With a staff.
715 One who roars.
716 Excellent in qualities.
717 With tawny eyes.
718 Many.
719 Blue in the throat.
720 Free of ailments.
721 With one thousand arms.
722 Lord of everyone.
723 The refuge.
724 One who holds up all the worlds.
725 Seated on a lotus.
726 The supreme radiance.
727 Traditional progression.
728 One who bestows fruits.
729 With a lotus in the womb.
730 With a great womb.
731 With the universe in the womb.
732 Skilled.
733 One who knows the highest and the lowest.
734 One who grants boons.
735 Worthy of worship.
736 The great sound.
737 Divinity who is the guru of devas and asuras.
738 One to whom devas and asuras show obeisance.
739 The great friend of devas and asuras.
740 The great lord of devas and asuras.
741 The lord of devas and asuras.
742 Divine.
743 The great refuge of devas and asuras.
744 One who is brought.
745 Unthinkable.
746 With devas in his atman.
747 With an origin in his own atman.
748 Instant.
749 Hunter of great asuras.
750 Lion among devas.
751 Maker of the day, the sun.
752 One who moves ahead of the gods.
753 The best.
754 Foremost among the best of devas.
755 One devoted to auspicious jnana.
756 One with a crest.
757 One who loves the beautiful mountain.
758 One who has the vajra in his hand.
759 One whose sword is perfect.
760 One who brought down Narasimha.
761 One who follows brahmacharya.
762 One who follows the ways of the world.
763 One who follows dharma.
764 Lord of riches.
765 Delight.
766 Nandi’s lord.
767 Infinite.
768 One who follows the vow of being naked.
769 Pure.
770 Controller of lingams.
771 Controller of gods.
772 Controller of yugas.
773 One who takes away yugas.
774 One with his own abode.
775 One who keeps to his own self.
776 Heaven.
777 Voice.
778 Full of accents.
779 Sound.
780 Controller of arrows.
781 Creator of seeds.
782 One who engages in karma.
783 With an origin in dharma.
784 Insolence.
785 Greed.
786 One who arises.
787 Great lord of all beings.
788 One who resides in cremation grounds.
789 With three eyes.
790 Boundary.
791 With an unmatched form.
792 Superior to the worlds.
793 Manifest in the worlds.
794 With three eyes.
795 With serpents as ornaments.
796 Andhaka’s enemy.
797 One who hates sacrifices.
798 One who made Vishnu’s shoulder fall down.
799 Lacking in taints.
800 Inexhaustible in qualities.
801 One who shattered Pushan’s teeth.
802 Complete.
803 One who fills up.
804 Sacred.
805 Extremely delicate.
806 With beautiful eyes.
807 One who loves those who follow the virtuous path.
808 One who causes injury.
809 One who performs auspicious deeds.
810 Without ailments.
811 With the speed of thought.
812 Creator of tirthas.
813 With matted hair.
814 Lord of niyamas.
815 One who causes an end to the living.
816 With a rich seed.
817 One who bestows riches.
818 Virtuous end.
819 One who bestows siddhi.
820 With an excellent origin.
821 Thorn for the crooked.
822 The being who is Mahakala.
823 Devoted to the truth.
824 Creator of beauty in the worlds.
825 Abode of happiness.
826 One who imparted life to the moon.
827 One who seizes the worlds.
828 The great lord.
829 Friend of the worlds.
830 Grateful.
831 Adorned with a hide.
832 Without being diminished.
833 Without decay.
834 Supreme among those who wield every kind of weapon.
835 One who thinks about the worlds.
836 Ocean of compassion.
837 With a pure smile.
838 With a pleased atman.
839 Invincible.
840 Impossible to cross.
841 Full of radiance.
842 Lord of the universe.
843 Lord of waters.
844 With a veena made of gourd.
845 Gigantic in form.
846 Devoid of grief.
847 Destroyer of grief.
848 Protector of the three worlds.
849 Lord of the three worlds.
850 One who purifies everything.
851 One who has cast away the inferior, Vishnu.
852 One whose attributes are not manifest.
853 Divinity who is manifest.
854 Not manifest.
855 Lord of heterogeneous subjects.
856 Beyond auspiciousness.
857 Essence of the nose, the breath of life.
858 One who holds up honour.
859 The one who restrains, Yama.
860 One who pervades everything, Vishnu.
861 Protector of subjects.
862 Swan.
863 With the gait of a swan.
864 Age, strength.
865 The one who arranges.
866 Creator.
867 One who nourishes.
868 Creator.
869 Destroyer.
870 With four faces.
871 One who resides on the summit of Kailasa.
872 One who resides everywhere.
873 One who is constantly moving.
874 With a golden womb.
875 One who destroys, Brahma.
876 Protector of beings.
877 Lord of the earth.
878 One who knows yoga.
879 One who loves brahmanas.
880 One who loves devas.
881 Lord of devas.
882 Shining one.
883 One who thinks of devas.
884 With uneven eyes.
885 One who bestows justice.
886 One who enhances justice.
887 Without a sense of ownership.
888 Without ahamkara.
889 Without delusion.
890 Without calamities.
891 Destroyer of insolence.
892 Proud.
893 One who causes every objective to turn around.
894 With one thousand rays.
895 One who wears ashes as an ornament.
896 Lovely in form.
897 One who is towards the left.
898 Lord of the past, the present and the future.
899 Affluence.
900 Destroyer of prosperity.
901 Wealth and lack of wealth.
902 The only pandita for someone else’s work.
903 Without thorns.
904 Creator of bliss.
905 Without deceit.
906 Crusher of deceit.
907 Possessing sattva.
908 Belonging to sattva.
909 Affectionate.
910 Creator of agama texts.
911 One who does not tremble.
912 One who appreciates good qualities.
913 One with more than one single atman.
914 One who performs more than one single act.
915 Extremely pleased.
916 One who bestows happiness.
917 Subtle.
918 Easily attained.
919 Wind from the south.
920 With Nandi as a body.
921 The one who holds up.
922 Able to carry a burden.
923 Manifest.
924 Enhancer of delight.
925 Unvanquished.
926 One who tolerates everything.
927 Chief herdsman, Krishna.
928 One who makes sattva flow.
929 Without support.
930 One who supports himself.
931 Pure in form.
932 Rich in fame.
933 One who holds Varaha’s horn.
934 One with a horn.
935 The powerful one.
936 The single leader.
937 One who illuminates the shruti texts.
938 Famous.
939 The only relative.
940 One who supports many.
941 Loved by Shri.
942 Auspicious beginning.
943 Tranquil and gracious.
944 Calm.
945 Fame.
946 The general ornament.
947 Prosperity.
948 Creator of prosperity.
949 One who does not tremble.
950 One whose body is formed out of devotion.
951 Destroyer of Kala.
952 Lord of the arts.
953 One who follows the vow of truth.
954 Great renouncer.
955 Always devoted to peace.
956 Devoted to the cause of others.
957 Not attached.
958 One who bestows the auspicious.
959 One who does the auspicious.
960 With auspicious names.
961 One who is himself auspicious.
962 One who is not a supplicant.
963 One who does not act.
964 Golden in complexion.
965 Naturally benevolent.
966 Located in the middle.
967 Slayer of enemies.
968 Destroyer of impediments.
969 With a crest.
970 With armour.
971 With a trident.
972 With matted hair.
973 With earrings.
974 Without death.
975 One who looks in every direction.
976 Lion.
977 Mass of energy.
978 Great jewel.
979 Innumerable.
980 One whose atman is immeasurable.
981 Full of valour.
982 One who knows about valour.
983 One who can be known.
984 One whose atman can be separated.
985 Lord of sages who is superior to the saptarshis.
986 Impossible to assail.
987 Sweet.
988 Beautiful to behold.
989 Memory.
990 Everything.
991 Sound.
992 Supreme among those who heat.
993 With time as wings.
994 Kind in deeds.
995 Creator of Vasuki.
996 With a great bow.
997 Lord of the earth.
998 Without any stains.
999 Without any chains.
1000 Jewel of the firmament.
1001 One who enables a being to cross over.
1002 Blessed.
1003 Means to obtain siddhi.
1004 Covering the universe.
1005 With a broad chest.
1006 Mighty-armed.
1007 Not causing terror to any being.
1008 Loved by Nara and Narayana.
1009 Without a smear.
1010 With an atman that associates with mendicants.
1011 Without deformities in limbs.
1012 Destroyer of deformities in limbs.
1013 Worthy of being praised.
1014 One who loves hymns.
1015 One who is praised.
1016 Extensive in form.
1017 Without germination.
1018 One who uses uncontaminated means.
1019 Mass of learning.
1020 Honoured and welcomed.
1021 Tranquil in intelligence.
1022 Unbroken.
1023 Collection.
1024 Perpetually beautiful.
1025 Bearing the burden of a tiger’s hide.
1026 Lord of the mother.
1027 Resolution.
1028 Husband of the night.
1029 The supreme objective, as given by a guru.
1030 Learned one.
1031 Affectionate towards those who seek refuge.
1032 One who knows about the essence.
1033 One who grants the essence.
1034 Support of all living beings.
1035 One thousand lotuses were offered, one for each of the names.
1036 The last of the one thousand names, which could not be uttered
because there was a lotus missing.
1037 Vishnu.
1038 Salokya is the ability to reside with the Lord, samipya is proximity to
the Lord, sarupya is to be like the Lord in form and sayujya is identification
with the Lord. These are different grades of emancipation.
1039 One who holds up the universe.
1040 Ramaa, Lakshmi.
1041 The saptarshis are the seven great sages. The list varies, but the
standard one is Marichi, Atri, Angira, Pulastya, Pulaha, Kratu and
Vasishtha. In the sky, the saptarshis are identified with the constellation of
Ursa Major (Great Bear). Arundhati is the wife of Vasishtha and
Lopamudra is the wife of Agastya.
1042 Lokapalas are guardians of the world and the directions. The eight
lokapalas are Kubera, Yama, Indra, Varuna, Ishana, Agni, Vayu and Nirriti.
1043 Probably under Buddhist influence, Maharajika (great kings) devas
are thought of as those who rule over four worlds of gods.
1044 Gandharvas are semi-divine species, celestial musicians and
companions of Kubera. Kinnaras, also known as kimpurushas, are also
semi-divine species.
1045 The word asura is used as the antithesis of sura (god, learned one).
The word asura is also used synonymously with daitya and danava. Daityas
are sons of Diti and danavas are sons of Danu. The sisters, Diti and Danu,
were married to the sage Kashyapa.
1046 Nagas are the same as uragas/pannagas. They are not quite the same
as snakes (sarpas), since they can assume any form at will and have semi-
divine traits. We will translate sarpas as snakes and nagas as serpents.
1047 Respectively, surya vamsha (solar dynasty) and chandra vamsha
(lunar dynasty).
1048 Svayambhuva Manu had two sons, Priyavrata and Uttanapada.
Uttanapada’s son was Dhruva. Priyavrata had ten sons, Nabhi being one of
them. Nabhi’s son was Rishabha and Rishabha’s son was Bharata. Bharata
had 99 brothers, according to Vishnu Purana. The nine yogis may refer to
Priyavrata’s sons, the ones other than Nabhi.
1049 This Vaivasvata means Vaivasvata Manu, also known as
Shraddhadeva Manu. According to Vishnu Purana, one of Vaivasvata
Manu’s ten sons was Ikshvaku, the founder of surya vamsha. But Ikshvaku
did not have a brother named Tarkshya. The lineage of kings given in this
chapter is sometimes at variance with lists in other Puranas.
1050 Literally, the path that is free from dust/passion (viraja). However,
Viraja is also a collective for the 68 places where Shiva lingams existed.
1051 He was the son of Vaivasvata Manu. Intruding on the privacy of Shiva
and Parvati, he became a woman named Ila, who bore Pururava, the first
king of the lunar dynasty.
1052 A hunter.
1053 Chakravarti is a universal emperor, literally, a king whose wheel
(chakra) travels everywhere on earth.
1054 Parvati, written as Shivaa to distinguish from Shiva.
1055 This is a reference to the Bhasmajabala Upanishad, where Jabala,
Shiva’s devotee is told by Shiva about the smearing of ash (bhasma) on the
body, in particular, the Tripundraka/Tripundra, the three horizontal lines
that are smeared on the forehead using the three middle fingers. The text
does not list ten vratas. One can take them to be wearing bhasma, wearing
Rudraksha, residing and dying in Varanasi, worship of Shiva with mantras,
japa, fasting and special worship on ashtami (eighth lunar day), ekadashi
(eleventh lunar day), trayodashi (thirteenth lunar day) and chaturdashi
(fourteenth lunar day).
1056 That is, fast throughout the day. Kalashtami is ashtami during krishna
paksha (the dark lunar fortnight). Shukla paksha is the bright lunar
fortnight. The monthly Shivaratri is on every chaturdashi in krishna paksha.
1057 Meditation, with silent chanting of the name.
1058 The resolution (wish) for undertaking any act of worship.
1059 Rinsing the mouth with water.
1060 Yama is a period of three hours and night is for twelve hours. Nishitha
is the six hours centred around midnight.
1061 Avahana is invoking the deity’s presence, visarjana is the act of
releasing the deity at the end.
1062 Niyama is a rule/ritual, the word means restraint.
1063 Upachara is an offering. It is recommended that 16 objects (shodasha
upachara) should be used for worship. The list varies but will typically
include some combination of five amritas (ghee, milk, curd, molasses
honey), five objects from a cow, five jewels, five kinds of leaves, seven
kinds of clay, seven kinds of grain, seven types of minerals, eight types of
gifts (padya, achamaniya, seat, garments, flowers and so on), five upacharas
(fragrances, flowers, incense, lamp, naivedya) and so on. In some specific
instances, 64 kinds of upachara are mentioned.
1064 Poured over the lingam.
1065 AUM Namo Shivaya chanted 108 times. Namo Shivaya is known as
the panchakshra or pancharna mantra. This has five (pancha) aksharas,
Namo Shivaya (na-mo-shi-va-ya). The word arna means a letter of the
alphabet, or akshara. Hence, pancharna. Akshara is a syllable, a segment
with a single vowel sound.
1066 Karavira is oleander (nerium odorum).
1067 Offering of food.
1068 Arghya is a gift.
1069 Bilva fruit.
1070 Mudras are positions for the hands. There are several mudras. The
five that are most important are Shiva mudra (in the form of the lingam),
Abhaya mudra, Jnana mudra (for knowledge), Dhenu mudra (resembling a
cow) and Maha mudra (more a position of dhyana, rather than a hand
position).
1071 Bijapuraka is lemon, payasam is a dish made out sweetened milk and
rice.
1072 Arka is the sun-plant.
1073 Apupa is a sweet cake.
1074 The waving of lights.
1075 Here, dakshina means a gift. In general, dakshina is a sacrificial fee
given to brahmanas, or a fee given by a student to a teacher, when the
student has successfully completed a course of studies.
1076 Masha is black gram, priyangu is long pepper, mudga is moong dal,
bilva is wood apple and shankhi (usually called punnaga) means the white
lotus. The word dhanya can mean rice, grain, grain and pulses and grain,
pulses and corn. Accordingly, the seven might be any of shali (a fine variety
of rice), mudga (green gram), masha (black gram), chanaka (Bengal gram),
kalaya (field pea), tila (sesamum), atasi (linseed), sarshapa (mustard) and
mashura (lentils). Of course, mudga has already been mentioned and atasi is
unlikely. This leaves seven.
1077 Sprinkling with water.
1078 The mark made on the forehead.
1079 Udyapana is the concluding rite for a vow.
1080 A mandala is a circular mystical diagram, often used for meditation.
However, bhadramandalas are square. Sarvatobhadras are auspicious on
every side, that is, they are symmetric. When lingams are etched inside a
sarvatobhadra, it becomes a lingatobhadra diagram. Gouritilaka is a sub-
category of lingatobhadra, used for invoking Gouri.
1081 Meaning a coconut.
1082 Measure of weight.
1083 Nishadas were hunters and fishermen who resided in mountainous
regions. Bhilla means hunter, as does vyadha.
1084 Sandhya is the period between day and night and means dawn or
dusk. Sometimes, midday is also referred to as sandhya, explaining three
sandhyas.
1085 Prarabdha karma is karma that has ripened.
1086 A parva day is an auspicious day with religious significance.
1087 Shringaverapura is in Uttar Pradesh, near Prayagraj.
1088 Celestial vehicle.
1089 Achala means someone who does not move. The Achaleshvara
(Achalesha) temple is near Mount Abu, confirming the identification of
Arbuda with Mount Abu. Achaleshvara and Vyadheshvara refer to the same
lingam.
1090 Etymologically, the word mukti means release, that is, release from
the cycle of samsara, the cycle of birth, death and rebirth. It can be
translated as emancipation, liberation, salvation.
1091 Sannidhya is the same as samipya.
1092 The three vargas are the three objectives of human existence, dharma,
artha and kama. The fourth varga is moksha (emancipation).
1093 Beyond Brahma, Vishnu and Rudra.
1094 Kaivalya is the final stage of mukti, when one is delinked from gunas
and identifies with the paramatman.
1095 Beyond sarupya, salokya, sannidhya and sayujya.
1096 Nishkala is without form. Sakala means with a form.
1097 The supreme brahman or paramatman, truth (alternatively existence),
consciousness and bliss.
1098 Like joy and misery.
1099 Devotion.
1100 Naishthika means permanent and ritualistic, anaishthika is the
opposite. The six varieties of naishthika have not been listed here but will
be revisited in the course of the Vayaviya Samhita, later.
1101 Shravanam, kirtanam, smaranam, sevanam, dasyam, archanam,
vandanam, sakhyam and atmarpanam, described in Volume I.
1102 The words jnana and vijnana are often used synonymously and both
words mean knowledge. When distinct meanings are intended, jnana
signifies knowledge obtained from texts and gurus, while vijnana signifies
knowledge obtained through inward contemplation and self-realization.
1103 Brahma and Vishnu argued about who was superior.
1104 Brahma, Vishnu, saguna Rudra and nirguna Shiva.
1105 Varna is a letter, matra is the amount of time taken to pronounce a
short vowel (a syllabic instant).
1106 Kah is one of Brahma’s names. The Kumaras probably mean Sanaka,
Sananda, Sanatana and Sanatkumara, four sages born through Brahma’s
mental powers.
1111 The seven upper regions are Bhuloka, Bhuvarloka, Svarloka,
Maharloka, Satyaloka, Tapoloka and Janaloka. The seven nether regions are
Atala, Vitala, Nitala, Sutala, Talatala, Rasatala and Patala.
1112 Sattva is the guna of purity, rajas of passion and tamas of
darkness/ignorance.
1113 Krishna Vaasudeva was the son of Vasudeva.
1114 Brahma, Vishnu and Rudra.
1115 Literally, with a single foot, one of Shiva’s names.
1116 Kalpa is the duration of Brahma’s day. At the end of Brahma’s day,
when it is Brahma’s night, there is a secondary cycle of
dissolution/destruction. When night is over, the secondary cycle of creation
begins afresh.
1117 Nimesha is the time taken for the twinkling of an eye.
1118 The text uses both astra and shastra. These are both weapons and the
words are often used synonymously. However, an astra is a weapon that is
hurled or released, while a shastra is held in the hand.
1119 Mandhata was the son of Yuvanashva and was therefore known as
Youvanashva. (There was a different Youvanashva in the same dynasty.)
Mandhata and his soldiers were destroyed by Lavanasura, who possessed
Shiva’s trident.
1120 Probably meaning Kartavirya Arjuna.
1121 That is Lavanasura. King Shatrughna means Rama’s brother,
Shatrughna, who was then the king of Madhupuri.
1122 Yama.
1123 Parashurama, from the Bhrigu lineage, who eliminated kshatriyas
from earth 21 times.
1124 Vinata’s son, Garuda.
1125 A preta is a ghost, the spirit of a dead person, or simply something
evil. A bhuta has the same meaning. Strictly speaking, there are differences
between preta, bhuta and pishacha (one who lives on flesh). A preta is the
spirit (not necessarily evil) of a dead person before the funeral rites have
been performed. A bhuta (not necessarily evil again) is the spirit of a dead
person who has had a violent death and for whom, proper funeral rites have
not been performed, and may not even be performed. A pishacha
(necessarily evil) is often created deliberately through evil powers. But the
three terms are often used synonymously. Bhutas attend Shiva and ganas
are Shiva’s companions and attendants. Matrikas are divine mothers. The
usual list of Matrikas has eight: Brahmi, Maheshvari, Chandi, Varahi,
Vaishnavi, Koumari, Chamunda and Roudri. But this list is not
standardized.
1126 The past, the present and the future.
1127 Upamanyu’s story has been narrated in Volume II. Denied milk, he
worshipped Shiva.
1128 The line of descent a person has been born into. Marriage within the
same gotra is prohibited.
1129 Samkhya often has 26 principles (tattvas)—five gross elements, five
subtle elements (tanmatras), five organs of action, five senses of perception,
mind, intelligence, ahamkara, jivatman, Prakriti and paramatman. The 24th,
25th and 26th are not uniform though.
1130 The text uses the word Pradhana, a synonym for Prakriti.
1131 The fires that arise at the time of universal dissolution.
1132 An asura.
1133 The valakhilyas were 60,000 sages who were the sizes of thumbs.
They preceded the sun’s chariot. When Kashyapa organized a sacrifice,
Indra laughed at the sages because of their sizes and efforts. The
valakhilyas organized another sacrifice that led to the birth of Garuda.
Garuda defeated Indra and took amrita away from heaven.
1134 A sage, not the Vikarna who was Dhritarashtra’s son.
1135 The story has been narrated in Volume II. Gopi/gopika is the feminine
of gopa (cowherd).
1136 The story has been narrated in Volume II, where the name was given
as Prince Chandrangada.
1137 Taksha/Takshaka was a naga.
1138 The story is narrated in Skanda Purana. Sumedha and Somavat were
brahmanas and males. The two friends desired wealth from Queen
Simantini, who would only donate to a couple. Therefore, Somavat
pretended to be a woman and permanently became a woman.
1139 Svairinis are loose women who have sex with anyone they want, but
only with those from the same varna. Kaminis are loose women who have
sex with anyone they want, irrespective of varna. Pumshchalis have no
sense of discrimination are almost like harlots. The Chanchula and Binduga
story has been narrated in Volume I. The text says Chanchuka. We have
amended it to Chanchula.
1140 An account narrated in Volume II.
1141 An account narrated in Volume II.
1142 We have been told that Kaikeyi, Dasharatha’s wife, worshipped Shiva.
But Kaikeyi was the princess of Kekaya, and it is unusual for her to be
described as a brahmana maiden.
1143 Vimarshana was a king of the Kirata kingdom. Inadvertently, in the
form of a dog, he died in front of a Shiva lingam and was rewarded in
successive births.
1144 One usually equates chandala with shudra, but there were eight
different types of shudras, though the listing varies. For instance, vyadha
(hunter), vyalagrahi (those who eat snakes), vagatita (one with whom one
does not speak), chandala (brahmana mother, shudra father) and so on.
Chandali is the feminine.
1145 Vishvamitra, known as Koushika, because he was born in Kusha’s
lineage. Though born a kshatriya, as a result of his austerities, he became a
brahmana and a brahmarshi. Virinchi is Brahma’s name. Vishvamitra
became like a second Brahma and created a second universe.
1146 A sacrifice performed in the mind. Shakalya compiled several
Samhitas and texts on grammar.
1147 This means the sage, not Savarni Manu.
1148 A muhurta is a period of 48 minutes but is often used in the sense of
an instant.
1149 A process of consecration/initiation for a ceremony, or for a process of
instruction.
1150 The sun that rises at the time of universal dissolution.
1151 Krishna killed an asura named Keshin, sent by Kamsa.
1152 Lambodara is the one with the elongated stomach, Ganesha.
1153 A tirtha is a sacred place of pilgrimage with water. A kshetra is a
sacred place of pilgrimage without water.
1154 A sage who was punished by the king for a crime he did not commit.
1155 The father.
1156 Shesha naga has one thousand hoods.
1157 Aja is one without birth, meaning Brahma.
1158 According to Bhagavata Purana, these eight types of devas are
vibudhas, pitris (ancestors), gandharvas, apsaras, rakshasas, yakshas, asuras
and siddhas-charanas. But the point is that there are different types of devas.
The five types of lower beings probably refer to animals, birds, reptiles,
insects and trees.
1159 Indra’s younger brother, Vishnu.
1160 In general, in the hierarchy of teachers, acharya is inferior to guru.
1161 Tree which grants everything desired.
1162 Kama functions as an aide to Shiva’s maya.
1163 Ahalya. Indra violated her, disguising himself as the sage Goutama.
1164 Pavaka, the one who purifies, is Agni’s name. Agni lusted after the
wives of the saptarshis.
1165 The breath of the universe is prana, which can be equated with Vayu,
the wind god. The pride probably refers to the story about the dispute
between the five senses and prana about who is superior.
1166 The wives of Vichitravirya, giving birth to Dhritarashtra, Pandu and
Vidura.
1167 Martanda is Surya. This is a reference to Surya’s wife, Samjna,
assuming the form of a mare.
1168 Brihaspati’s.
1169 The subterranean fire, which is the form of a mare’s (vadava) head.
1170 This probably refers to Daksha marrying Prasuti. According to some
accounts, she was Brahma’s daughter.
1171 Sarasvati.
1172 Chyavana’s wife.
1173 Shandili was a female ascetic. Garuda didn’t desire her. He wished to
save her, in his insolence and against her wishes.
1174 On seeing Urvashi, the sage Vibhandaka released his semen into a
river, and this was swallowed by a doe.
1175 Known as droni.
1176 With a stomach resembling that of a fish, another name for Satyavati
or Matysagandha.
1177 Bharadvaja’s mother was Mamata, the wife of Utathya, Brihaspati’s
elder brother.
1178 Dharma, artha and kama.
1179 Texts that set out rules and rituals for householders.
1180 The intent of this last clause is not obvious. It probably means that,
outside of marriage, one should not have intercourse with a woman from
the same varna.
1181 Principles of daya can be interpreted as rules of inheritance, or rules
concerning donations.
1182 A parivetta is someone who marries or accepts a share in a sacrifice
before his elder brother. Parivitti is the elder brother, to whom, this has been
done.
1183 Abhichara is a magical mantra used for malevolent purposes.
Ucchatana is a sub-category, specifically used to drive something/someone
out.
1184 While vrishala means shudra, it also means outcast. Vrishali is the
feminine.
1185 Sura is a general term for liquor. Asava is a specific type of liquor,
involving fermentation/distillation and sometimes prepared from molasses.
1186 Yama.
1187 Act of atonement.
1188 Probably meaning major sins in thoughts, words and deeds and minor
sins.
1189 Yama’s scribe and account, who maintains a tally of good and bad
deeds.
1190 Yama’s.
1191 Demonesses.
1192 A preta is a ghost, the spirit of a dead person, or simply something
evil. A bhuta has the same meaning. Strictly speaking, there are differences
between preta, bhuta and pishacha (one who lives on flesh). A preta is the
spirit (not necessarily evil) of a dead person before the funeral rites have
been performed. A bhuta (not necessarily evil again) is the spirit of a dead
person who has had a violent death and for whom, proper funeral rites have
not been performed, and may not even be performed. A pishacha
(necessarily evil) is often created deliberately through evil powers. But the
three terms are often used synonymously.
1193 Death.
1194 Mari is plague, Mahamari is an epidemic and Kalaratri means the
terrible night.
1195 Seven separate nether regions are also mentioned—Atala, Vitala,
Nitala, Sutala, Talatala, Rasatala and Patala. By Tala, one obviously means
Patala. The number and names of hells varies from text to text.
1196 These are the five main hells in the first layer. Thus, altogether, there
are 5 × 28 = 140 hells. The names are stated continuously, with out stating
which hells are in which layer. We have added the numbers of the layers,
for easier comprehension. When one does this, there is an excess of seven
hells. That may be because some names are repeated, or because something
that we have taken as a proper name is actually an adjective. But it is
impossible to reconcile the number without being subjective.
1197 Ghuka is an owl, while Koka is the ruddy goose.
1198 Shalmali trees.
1199 Forest (vana) of palm trees (tala) with leaves that are like swords (asi).
1200 Rourava means the place where one is made to scream. Maharourava
is a place where the screams are great.
1201 Place where one is cooked in cauldrons.
1202 Place where one eats one’s own saliva.
1203 With an end shaped like a needle.
1204 The great blaze.
1205 Two-tongued.
1206 A krosha is a measure of distance, equal to one-fourth of a yojana.
With a yojana taken as eight miles, a krosha is two miles.
1207 Two dogs who are respectively dark and dappled.
1208 Respectively, west, north-west, west and south-west.
1209 A mandala is usually circular, but not invariably so.
1210 North-east.
1211 Dhatri is the preserver and Vidhatri is the creator.
1212 The exclamation of svaha is made when offering oblations to gods and
that of svadha when offering oblations to ancestors. Vashat is a general
exclamation, while hanta is an exclamation of benediction and joy.
1213 Shvapacha is one who is an outcaste. Literally, one who eats dogs, or
eats with dogs.
1214 Born from wombs, born from eggs, born from sweat (insects and
worms) and trees and plants.
1215 Respectively, hemanta and shishira.
1216 Atiratra is a kind of soma sacrifice, ashvamedha is a horse sacrifice.
1217 Divine mothers.
1218 Sthanu means someone who stands firmly and does not move.
1219 Agni, the one who receives oblations.
1220 A Rik is a verse, or a small part, of the Vedas.
1221 A patra is a deserving person, a worthy vessel/recipient. The
etymological explanation given here is of a person who saves (trayate) from
downfall (patana).
1222 Prokshana means the sprinkling of water, or the slaughter of animals,
at a sacrifice.
1223 Surya.
1224 A royal sacrifice.
1225 An agnishtoma is a sacrifice to Agni that lasts for five days, usually in
the spring.
1226 Kshana is a small measure of time, 1/12th of a muhurta, an instant.
1227 The same as a kalpavriksha.
1228 The text actually says twenty-six. But it should be 36, 18 major
Puranas (Mahapuranas) and 18 minor Puranas (Upapuranas).
1229 Donation of gold/silver that is equal to the weight of one’s own body.
1230 As in, gifting speech to someone.
1231 Literally, a brown cow, but meaning an excellent cow.
1232 A measure of weight or capacity.
1233 Akshata is unhusked grain.
1234 Night of the full moon.
1235 That is, for the duration of 14 manvantaras.
1236 A cow that can be milked to satisfy every desire.
1237 Double the height of the 14 worlds.
1238 This is probably a typo and should read daitya.
1239 Antyaja can loosely be translated as outcaste. Literally, it means
someone who is born in the extremities (of the main habitation).
1240 A small arrow with a sharp head.
1241 Dvipas are continents. Varshas are sub-divisions of these continents.
1242 The text says Pushpaka. This must be a typo, as it is customarily
stated as Pushkara.
1243 An unusual way of referring to Vyasa, explained by the fact that his
mother, Satyavati, was dark and is referred to as Kali/Kalika.
1244 Meru is like an inverted cone.
1245 Varsha mountains are mountains that act like boundaries, separating
one varsha from another.
1246 Jambudvipa is divided into nine varshas—Bharata, Kimpurusha, Hari,
Ramyaka, Hiranmaya, Uttarakuru, Ilavrita, Bhadrashva and Ketumala.
Ilavrita is in the centre.
1247 Respectively in Mandara, Gandhamadana, Vipula and Suparshva.
Kadamba is Stephegyne parvifolia, jambu is the rose apple tree and both
pippala and vata are holy fig trees.
1248 Of Gandhamadana.
1249 There is a typo in the text, and we have corrected mukha (mouth) to
sukha (pleasant).
1250 Each of the mountains Mandara, Gandhamadana, Vipula and
Suparshva have a grove and a lake. This is usually stated as Chaitraratha in
Mandara, Nandana in Gandhamadana, Vaibhraja in Vipula and Savitra in
Suparshva.
1251 With Meru being compared to a lotus.
1252 Heaven, earth and nether regions.
1253 That is, Meru.
1254 Celestial bards.
1255 Region where karma is performed, and its fruits enjoyed.
1256 A kulachala is a great mountain, but any great mountain is not
necessarily a kulachala. Kulaparvata is a synonym.
1257 The river Bhima.
1258 Tapti.
1259 Distinct from the earlier Rishikulya.
1260 Places of enjoyment.
1261 The seven varshas of Plakshadvipa, not named in the text here.
1262 The Indian fig tree.
1263 The silk cotton tree.
1264 Each dvipa has seven mountains, or mountain ranges. However, for
Shakadvipa, only five are mentioned here, by name.
1265 The shirisha tree, a variety of acacia or mimosa.
1266 Other Puranas tell us that this is actually a mountain, known as
Manasottara, with a height of fifty thousand yojanas. There is a cylindrical
shape, with a diameter of one hundred thousand yojanas and a radius of
fifty thousand yojanas.
1267 The Indian fig tree.
1268 These shlokas probably have errors, and some liberty has been taken
in translating.
1269 Lokaloka can be interpreted in various ways, places where is light
versus places where there is darkness, populated places versus uninhabited
regions, and so on.
1270 The word used is jagat, as different from Bhuloka. The latter is the
earth, the former extends up to the sun and the moon.
1271 Planet.
1272 Respectively, Mercury, Venus, Mars, Jupiter and Saturn.
1273 The Pole Star.
1274 Budha.
1275 Brihaspati.
1276 Saturn.
1277 Rashi is a sign of the zodiac.
1278 Maharloka and the universe (vishva) is being counted up to
Maharloka. There is a problem with the text since there is confusion
between Maharloka and Janaloka. Janaloka should be two hundred
thousand yojanas from Maharloka.
1279 The infinite.
1280 Suryakanta is the sunstone, believed to burst into flames under the
influence of the sun’s rays.
1281 Kumara/Kartikeya.
1282 Sadhya is the attainable objective, sadhana is the means. Sadhaka is
the person who is using the means to attain the objective.
1283 Chandrayana is a kind of fasting that follows the progress (ayana) of
the moon (chandra). On the full moon night, one only eats fifteen mouthfuls
of food. For the fifteen lunar days following the full moon, this is decreased
by one mouthful per day. For the fifteen lunar days following the new
moon, this is increased by one mouthful per day.
1284 Sankranti is the movement of the sun from one sign of the zodiac
(rashi) to another. Thus, there are twelve of these. The entry into Aries and
Libra is known as vishuva sankranti. Nada is the utterance of an auspicious
sound.
1285 Pranayama is control of the breath (prana). Puraka is inhalation,
kumbhaka is retention and rechaka is exhalation.
1286 A living being has four states—waking, dreaming, sleeping and
turiya. Turiya is the fourth state, when one perceives union between the
human soul, jivatman, and the brahman. Siddhis mean powers. Specifically,
yoga leads to eight major siddhis or powers. These are anima (becoming as
small as one desires), mahima (as large as one desires), laghima (as light as
one wants), garima (as heavy as one wants), prapti (obtaining what one
wants), prakamya (travelling where one wants), vashitva (powers to control
creatures) and ishitva (obtaining divine powers).
1287 There seem to be no other references to Pulkasa’s story.
1288 After serving others.
1289 Dharma, artha and kama.
1290 The breath of life.
1291 In an analogy with the rice, what is required and the waste.
1292 Veins, juices, skin, blood, body hair, flesh, hair, sinews, nails, bones,
marrow and semen.
1293 Sweet, sour, salty, bitter, pungent and astringent.
1294 Two eyes, two ears, two nostrils, the anus and the genital organ.
1295 Vasa is fat in the muscle, while meda is other fat. Measures of weight
are not consistently defined. With that caveat, a kudava is a little less than
200 grams, an adhaka is around 3 kilograms, a pala is a little less than 50
grams and a tula is around 5 kilograms.
1296 Five products obtained from a cow—milk, ghee, curds, cow’s urine
and cow dung.
1297 Meaning the body and the mind.
1298 Dharma, artha and kama.
1299 This is a reference to the courtesan Panchachuda. In the Mahabharata,
she had a conversation with Narada on this issue. Indeed, the next chapter
reproduces those sections from the Mahabharata, almost verbatim.
1300 Ayana is a period of six months. Uttarayana is the movement of the
sun to the north of the equator, the period from the winter to the summer
solstice. Dakshinayana is the movement of the sun to the south of the
equator, the period from the summer to the winter solstice. Vatsara
generally means year, but within that, there are variations. Samvatsara is the
solar year, anuvatsara is the lunar year, parivatsara seems to have been
calculated on the basis of Jupiter’s orbit and vatsara was calculated on the
basis of the nakshatras. Since idavatsara occurred once every five years, it
probably had an intercalary month.
1301 The three humours, kapha, pitta and vata, bile, blood and phlegm, are
not in equilibrium.
1302 The star Alcor, companion of the star Vasishtha (Mizar) in the
saptarshi constellation.
1303 Here, Utathya probably means Brihaspati (Jupiter) and Dhruva is the
Pole Star.
1304 Pratipada is the first lunar tithi. The implicit assumption is that the
person will live for two fortnights, a month. There are three joints on each
finger. Nyasa of a tithi is done on one of these joints, amounting to one
paksha on one hand and another paksha on the other hand.
1305 A mantra with nine aksharas, probably meaning Namah Bhagavate
Rudraaya.
1306 Definitions of measuring time are not uniform. Subject to that, 100
truti = 1 tatpara, 30 tatpara = 1 nimesha, 18 nimesha = 1 kashtha, 30
kashtha = 1 kala, 30 kala = 1 ghatika, 2 ghatika = 1 kshana/muhurta, 30
kshana = 1 ahotrata (day and night). 1 lava = 2 kashthas. Paksha is
fortnight, masa is month, ritu is season and abda is the solar year.
Mahakalpa is a complete cycle of universal creation and dissolution.
1307 Vamachara, especially used in tantra, is the path on the left. These
shlokas are extremely difficult to understand. But here, vamachara seems to
mean the flow of prana along pingala, the vessel on the left.
1308 Ida is the tubular vessel on the right side of the body, pingala is the
one on the left.
1309 That is, pingala.
1310 That is, sushumna nadi.
1311 The moon.
1312 Shabda-brahma is usually taken to be the ritualistic elements of the
Vedas, the karmakanda. Para-brahma is the paramatman. Shabda-brahma
means the sound of the brahman, the sound that is the brahman.
1313 Bija means seed and is a mystic akshara (syllable) from a mantra,
known as bija mantra.
1314 Sound.
1315 A voiced consonant.
1316 Tumkara is the sound ‘tum’.
1317 This inconsistency has crept in because the entire conversation is
being repeated to Vyasa.
1318 Vyahriti means the words bhuh, bhuvah and svah, uttered after AUM.
1319 This is a famous shloka from the Upanishads.
1320 Those who use the wind, those who use energy/fire and the two
specific methods of yoga.
1321 That is, Naaraayana, one whose place for lying down (ayana) is water
(naara). Nara means a man. The interpretation is that someone descended
from naara is nara. The description given here of creation is not always
consistent with accounts given in other Puranas.
1322 With the golden womb, Brahma.
1323 He did not have offspring.
1324 The first was that of Svayambhuva Manu.
1325 Svayambhuva Manu.
1326 Humkara means to utter the sound ‘hum’, a sound believed to possess
special powers.
1327 Name of a lineage of sages.
1328 Vena’s son.
1329 The sutas were charioteers, as well as raconteurs of tales. Magadhas
were minstrels and bards. So were bandis. But magadhas seem to have also
composed, while bandis sung the compositions of others.
1330 Prithu’s sons.
1331 Shikhandini was Prithu’s daughter-in-law.
1332 An auspicious sign. Kusha is sacred grass and prachinagra is the kind
of grass that always has its tips pointed towards the east. Alternatively,
Prachinabarhi performed so many sacrifices that the earth was covered.
1333 Dhanu means bow and veda means knowledge. But dhanurveda
means the science of war.
1334 Rudra Gita is from the Bhagavata Purana (4th Skandha) and was
taught by Shiva to the Prachetas.
1335 The trees.
1336 Soma is the lord of trees and herbs. Soma is the moon-god.
1337 Daksha.
1338 Because Suta is also the son of a suta.
1339 The text has missed out on Vasu and Yami. Usually, Surya is not in the
list.
1340 Not to be confused with the moon.
1341 The same as Agni.
1342 Shivaa.
1343 The Pleiades. Kartikeya/Kumara/Skanda was reared by the Krittikas.
They adopted him as their son.
1344 This only has twelve names, because Khasa’s name is missing.
1345 Twelve with Vishnu and Shakra included.
1346 Yogini is the feminine of yogi.
1347 Vidyut means lightning and there are believed to be four kinds of
lightning—tawny (with gusts of wind), red (during summer), yellow
(during the monsoon) and black (during famines). The sons of Bahuputra,
the same as Brahmaputra, were the four Vidyuts.
1348 Probably meaning Dhumrakesha’s. Dhumrakesha means someone
whose hair is made out of smoke and in this case, should probably be taken
to mean Agni.
1349 Usually listed as twelve Adityas, eleven Rudras, eight Vasus and two
Ashvins.
1350 That is, Arjuna, described in the Mahabharata.
1351 Kashyapa’s wife.
1352 Married to Kashyapa.
1353 Another name for Garuda.
1354 Indra killed a demon named Paka.
1355 Since Indra was the son of Aditi, Kashyapa’s wife.
1356 Kubera. He was made the king of kings. Rajaraja (sovereign lord) is
one of Kubera’s names.
1357 There are many words for trees. Vanaspati is a large tree that grows in
the forest. Specifically, it is a tree with fruit, but no visible flowers.
Vrikshas have both flowers and fruit.
1358 In Savarni manvantara.
1359 This should be in Rouchya manvantara.
1360 However, this should be Savarni manvantara. Compared to other
Puranas, these parts are not clear and consistent.
1361 Referred to as Rouchya earlier and referred to as Rouhitya later.
1362 Meaning Daksha-Savarni’s.
1363 Meaning Brahma-Savarni.
1364 Dharma-Savarni.
1365 The text says grandsons.
1366 Rudra-Savarni.
1367 Deva-Savarni. The text says twelfth. We have corrected this to
thirteenth. The text also refers to this as Rouchya manvantara, an
inconsistency. We have therefore taken the word rouchya as an adjective,
meaning pleasant.
1368 Indra-Savarni.
1369 The text incorrectly says a hundred thousand.
1370 Aditya and Bhaskara are Surya’s names, as are Ravi and Savitar.
1371 Vaivasvata Manu.
1372 Chhaya means shadow. Samjna constructed Chhaya in her own image.
1373 Yama had raised his foot to kick Chhaya, though he didn’t actually do
it.
1374 Chhaya’s condition was that no one should seize her by the hair or
curse her. Since Surya was about to curse her, she spoke the truth.
1375 Savarni Manu.
1376 While there is no consistency in names given across different Puranas,
this second Nabhaga should probably be read as Nabhanedishta or Nriga.
1377 Ila is written equivalently as Ida.
1378 The sacrifice Manu had performed was dedicated to Mitra and
Varuna. This was before he had the nine sons.
1379 Sudyumna had wandered into a grove where Shiva and Parvati were
amusing themselves in private. Shiva had imposed a curse that any male
who wandered in there, would become female. According to the standard
story, that is how Sudyumna became Ila. When Shiva was pleased,
Sudyumna got his manhood back.
1380 That is, he died.
1381 Usually, but not invariably, identified as Paithan in Maharashtra.
Having been a woman earlier, Sudyumna was not entitled to a kingdom and
Vasishtha advised that it should be given to Pururava instead.
1382 Kushasthali is identified with Dvaraka/Dvaravati. The list of seven
cities is Ayodhya, Mathura, Maya (Haridvara), Kashi, Kanchi, Avantika and
Dvaravati.
1383 Earlier, we have been told that Kakudmi’s name was Raibhya.
1384 The word used is punyajana, meaning virtuous people. Saptajana is a
synonym. These were seven sages who were originally rakshasas.
1385 Dvaravati means with gates.
1386 As mentioned earlier, there is no reference to Nriga in the text.
1387 Nriga promised a cow to a brahmana, but mistakenly gave it to
another person.
1388 The one who killed a bull, so named because of what he did. His
actual name was Prishadhra.
1389 Kshut means to sneeze. Hence the name. Manu had sneezed.
1390 Ikshvaku asked him to fetch meat for the shraddha. Since he was tired
and hungry, he ate a hare. Since it had still not been offered at the shraddha,
he should not have done this. Shashada means someone who has eaten a
hare (shasha).
1391 Literally, the northern road. The northern part of Jambudvipa.
1392 Ayodha is another name for Shashada.
1393 Not to be confused with the more famous Prithu.
1394 In Uttar Pradesh, near Ayodhya, the capital of the Kosala kingdom.
1395 The one who killed Dhundhu.
1396 Samhatashva’s.
1397 Prasenjit’s.
1398 Shvapakas are sometimes equated with chandalas. Shva means dog
and paka means to cook. Thus, shvapaka means someone who cooks dogs
(eats dogs) or cooks for dogs (lives with dogs).
1399 Because there was no king in the kingdom.
1400 Gala means throat or neck and Galava’s name is derived from that.
1401 King Trayyaruni having left for the forest.
1402 One can deduce what this means. The maiden who had been abducted
by Satyavrata was being married to someone else. However, the seven steps
hadn’t been completed. So, Satyavrata hadn’t done anything illegal.
1403 Shanku means stake/dart and tri is three.
1404 He asked for the boon, ‘Let me go to heaven in my physical body.’
1405 Vishvamitra.
1406 Trishanku’s son.
1407 Bahu.
1408 His mother had been fed poison by her co-wife. Sagara means sa
(with) gara (poison).
1409 Ourva was born in the Bhargava lineage. When pregnant, Sagara’s
mother sought refuge in Ourva’s hermitage.
1410 That is, Janamejaya.
1411 This is an inconsistency, because Vaishampayana is speaking to
Janamejaya, though the conversation is being repeated to the brahmanas.
1412 The inconsistency repeated.
1413 Vaji means a horse and a vajimedha is the same as an ashvamedha
(horse sacrifice).
1414 An inconsistency.
1415 In the form of Kapila.
1416 The king was Sagara, and the ocean became Saagara.
1417 This wife was named Mahati. The other wife, who gave birth to a
single son, was named Keshini.
1418 We have been told that Panchajana was one of the four, out of sixty
thousand, who survived. According to some Puranas, Panchajana was
Keshini’s son.
1419 Literally, he knew the heart of the dice.
1420 Khatvanga went to heaven to help devas fight. When he learnt that
only one muhurta of his life was left, he spent this on ensuring liberation.
1421 Pulastya’s descendant, Ravana.
1422 The village (grama) of Kalapa has been speculatively located in
various places, including near Badarikashrama. The last remaining kings of
the solar and lunar dynasties are respectively Maru and Devapi. It is
believed that they meditate and reside there, waiting for kali yuga to be
over.
1423 A pinda is a funeral cake, a ball made out of rice.
1424 Texts that deal with rituals.
1425 Rules for worshipping ancestors, shraddha ceremonies.
1426 The eternal Kumara.
1427 Presumably meaning that the sons had died.
1428 Respectively meaning defiled in speech, angry, violent, a backbiter, a
wise one, a person who creates himself and one who worships ancestors.
There were different sages named Bharadvaja and because of what follows,
‘son’ is probably to be interpreted in the sense of disciple. There was a sage
Bharadvaja, whose disciple was Koushika.
1429 Chakravaka is the Brahminy duck.
1430 Nivritti is detachment from fruits and renunciation of action. Pravritti
is action with a desire for the fruits.
1431 The names do not always match with the names given in the next
chapter.
1432 Since Markandeya is speaking to Bhishma, this is an inconsistency.
1433 Though Sumana obviously knew. The language in these shlokas, such
as when Sumana is speaking, is not very clear and we have taken minor
liberties.
1434 A name not mentioned earlier.
1435 Probably what has just been placed within quotes.
1436 Of the birds.
1437 The word means splendid, bright.
1438 Vedanga means a branch of the Vedas and these were six kinds of
learning that were essential to understand the Vedas—shiksha (phonetics),
kalpa (rituals), vyakarana (grammar), nirukta (etymology), chhanda (metre)
and jyotisha (astronomy). Ritvijas are officiating priests. Though the
classification varied over time, there were four types of ritivijas. The
adhvaryu chanted hymns from the Yajur Veda, the hotri chanted hymns
from the Rig Veda, the udgatri chanted hymns from the Sama Veda and the
brahmana chanted hymns from the Atharva Veda.
1439 An inconsistency, though Bhishma can be addressed as sage.
1440 An inconsistency.
1441 Meaning, one who smells of fish.
1442 A ritual used in marriage.
1443 One whose fragrance can be smelt from the distance of one yojana.
1444 One who follows the truth (satya).
1445 Island.
1446 Prayaga.
1447 Gangadvara usually refers to Har ki Pauri in Haridvara/Haridwar.
1448 Ujjaiyini.
1449 Probably the one in Maharashtra.
1450 In East Godavari district.
1451 An unidentified tirtha.
1452 On the northern bank of Narmada.
1453 Satyavati, since she was dark.
1454 In Varanasi.
1455 Madhya means centre. The location of Varanasi is no longer what it
used to be and Madhyameshvara, in Daranagar, is no longer quite in the
centre.
1456 Respectively Shukracharya and Brihaspati.
1457 Ganga.
1458 Kandarpa is Kama, the god of love.
1459 Desire-eight, that is, the desired eight, or the eight chanted to satisfy a
wish. A stotram with eight (ashtakam) verses from Kashi Khanda of Skanda
Purana.
1460 In this part, Suta is not talking to the sages, but is asking his teacher,
Vedavyasa.
1461 Devi Bhagavata Purana.
1462 Suta is now speaking to the sages.
1463 That is, Brahma.
1464 Brahma.
1465 The night of destruction.
1466 The great night.
1467 The night of delusion.
1468 Vrishakapi is individually used for both Shiva and Vishnu. Used in the
dual here, it means both of them were present.
1469 Varuna.
1470 Agni.
1471 Surya.
1472 Destiny or time.
1473 Or shaped in the form of a serpent, nagahara.
1474 Mahishasura was fighting in the form of a buffalo and was emerging
in the form of a man.
1475 The word kosha means sheath. Kumarika is known as Koushiki.
1476 The one who emerged from the mother’s body.
1477 Choli should be translated as chest-band, not bodice.
1478 Shumbha.
1479 Dhumraksha and Dhumralochana are the same person, both words
mean ‘the person with smoky eyes’.
1480 Because they had been killed by her.
1481 Respectively, a two-sided drum, a drum used for war, a drum, a battle-
drum, a cymbal and a kettledrum.
1482 The lion.
1483 That is, Shumbha.
1484 The lion.
1485 Literally, scorcher of enemies.
1486 In this case, Hari means Indra, who had cut off the wings of
mountains.
1487 That is, Patala.
1488 Mudras are positions of the hand. One hand is in varada mudra, the
position of granting boons. This has the hand pointing downwards, palm
uppermost and fingers pointing downwards. The second hand is in abhaya
mudra, the position that signifies freedom from fear. The hand is held up,
the palm facing outwards.
1489 Vishnu.
1490 Lakshmi.
1491 Sarasvati.
1492 Probably meaning Indra’s city.
1493 An akshouhini is an army and consists of 21,870 chariots, 21,870
elephants, 65,610 horses and 109,350 infantry men.
1494 Possessing one hundred eyes.
1495 One who nourishes with vegetables (shaka).
1496 ‘You are that.’
1497 Nanda’s daughter.
1498 The name of an asura. This story is related in Devi Bhagavata Purana.
Bhramari means a bee.
1499 Bhima means terrible.
1500 This is known as a panchayatana shrine, with Devi in the centre and
Surya, Ganesha, Rudra and Vishnu in the four corners.
1501 The three are probably Brahma, Vishnu and Rudra, but it could also
mean the three Vedas.
1502 U + ma.
1503 Usually, these eighteen are listed as a seat, words of welcome,
garlands, unguents, a sacred thread, padya, arghya, achamaniya,
madhuparka, water for bathing, a garment, ornaments, betel leaf,
fragrances, flowers, incense, lamps and naivedya.
1504 Shri suktam is addressed to the mother in the form of Lakshmi, found
in the supplementary sections of the Rig Veda. Devi suktam is from the Rig
Veda (10th mandala, 125th suktam), but the term is also used for the hymn
in the Devi Mahatmya section of Markandeya Purana. Nothing can
obviously be identified as Janani suktam, so perhaps Ratri suktam (also
from the Devi Mahatmya section) is intended.
1505 Respectively, dwarf morning glory and holy basil.
1506 A dola is a swing and Devi (along with Shiva) is placed on a swing in
the course of these festivities.
1507 Vaishakha.
1508 Mallika is a kind of jasmine, malati is a kind of jasimine with white
flowers, champa/champaka is a tree with yellow and fragrant flowers, japa
is the hibiscus and bandhuka is a shrub (Pentapetes Phoenicia) with red
flowers, also known as bandhujiva.
1509 The chariot (ratha) is taken to the boundary of the habitation and
brought back.
1510 Chaturasya, the one with the four faces, is Brahma. Shadasya, the one
with the six faces, is Kartikeya. Panchasya, the one with the five faces, is
Shiva. Therefore, by Ishvara, one probably means Vishnu.
1511 Sudarshana’s story is linked to the Durga temple in Varanasi.
1512 We have translated Tapas as Magha and Tapasya as Phalguna. Marga
is obviously Margashirsha.
1513 Karavira is oleander (Nerium odorum).
OceanofPDF.com
1514 The Shatarudriya stotram from Taittiriya Samhita or the Mahabharata,
dedicated to one hundred Rudras.
1515 The sacred region five (pancha) kroshas around Varanasi.
1516 The Vishveshvara temple has five mandapas (pavilions) with the main
mandapa in the centre and four mandapas on four sides. Muktimandapa is
to the south.
1517 Vedavyasa.
1518 A svayamvara is when a maiden chooses her own husband from
amongst several suitors.
1519 The five (pancha) tasks (kritya) of creation, preservation, destruction,
disappearing and showing the favour of granting liberation.
1520 The same as a kalpavriksha.
1521 A matra is a measure of time, a syllabic instant, that is, the time taken
to pronounce a short vowel.
1522 Prapancha is the visible universe.
1523 The holy banyan tree, Ficus bengalensis.
1524 Bindu (dot) is the nasal sound and nada is the overall sound.
1525 The breath of life.
1526 Ishanah sarvavidyanamishvarah and so on. Ishana is the lord of all
kinds of learning. It can be found in the twenty-first anuvaka of
Mahanarayana Upanishad.
1527 The five are ‘A’, ‘U’ ‘M’, bindu and nada. The five brahmanas can be
interpreted as the five elements or the five objects of the senses. Shiva’s
five forms are Sadyojata, Vama, Aghora, Tatpurusha and Ishana.
1528 Devata is the deity, prapancha is the visible universe, guru is the
preceptor and shishya is the disciple.
1529 A slight paraphrasing of verse 1, 8th anuvaka, shiksha valli of
Taittiriya Upanishad. ‘Aumiti brahma Aumitidam sarvam’. ‘ÁUM is the
brahman. AUM is all this.’
1530 Chakras are centres of energy in the body and the usual list, ascending
upwards, is muladhara, svadhishthana, manipura, anahata, vishuddhi and
ajna. Beyond these is sahasrara.
1531 Nandi-shraddha is a specific type of shraddha ceremony that delights
(nandana) the ancestors, explaining the name. In this case, since the shishya
is taking sannyasa, he performs his own shraddha.
1532 Pounded ground meal, colloquially known as sattu.
1533 Charu is an oblation of rice, barley and pulses, cooked in butter and
milk.
1534 Purusha sukta, also found in Shukla Yajur Veda and Atharva Veda, is
hymn 10.90 of Rig Veda.
1535 Brahma muhurta is named after Brahma and is an auspicious time just
before dawn, regarded as the last muhurta of the night. The precise hour
depends on the time when the sun rises.
1536 Viraja means free from dust and Viraja diksha or Viraja homa is
usually performed by those taking sannyasa. The mantras are from Shaiva
agama texts.
1537 The sage.
1538 The Savitri mantra is the same as the Gayatri mantra and is so named
because the mantra is addressed to Surya. The three eshanas (pursuits) of
human existence are the pursuit of life, pursuit of wealth and pursuit of the
other world. Presha mantra is 5.7 of Vajasaneyi Samhita, dedicated to Indra.
1539 ‘Three’ is unlikely to mean ‘A’, ‘U’ and ‘M’. It probably means
‘AUM bhur AUM bhuvah AUM svah’. The six types of meaning are
probably AUM as one’s consciousness, one’s mind (conditioned by the
senses), one’s intellect as a charioteer that controls the senses, the brahman,
the Vedas and Shiva. But this is speculation, since there don’t seem to be
any clear explanations for the number ‘six’.
1540 Shiva—three-eyed, lord of the three worlds, lord of Vishnu, Brahma
and Rudra, lord of the three gunas and so on.
1541 Shiva.
1542 Brahmarandhra is the aperture in the crown of the head, through
which, the jivatman unites with the brahman.
1543 ‘I am He.’
1544 The procedure for taking a bath.
1545 In the form of a conch shell.
1546 The guru has also gone to have a bath.
1547 29.36 of Vajasaneyi Samhita. It is an invocation to Agni.
1548 Bhasma Jabala Upanishad has seven mantras—Agni is this bhasma,
Vayu is this bhasma, water is this bhasma, earth is this bhasma, space is this
bhasma, devas are this bhasma and rishis are this bhasma. The reference is
to these.
1549 16.16 of Vajasaneyi Samhita. ‘Harm not our offspring’ and so on.
1550 Shiva’s five forms are Sadyojata, Vama, Aghora, Tatpurusha and
Ishana. This states them in the reverse order.
1551 3.62 of Vajasaneyi Samhita. This has a reference to the three lives of
Jamadagni, Kashyapa and devas, with the desire that the worshipper should
also have similar three lives (tri ayusham).
1552 This is the famous Mahamritunjaya mantra. 3.60 of Vajasaneyi
Samhita. ‘Tryambakam yajamahe sugandhim pushtivardhanam.’ ‘We
worship the fragrant Tryambaka, who enhances our nourishment.’
1553 This is a very difficult chapter to understand and translate. A visual
diagram is being described in words and not very clearly.
1554 Aratni is the length of an elbow, that is, a cubit.
1555 Indra is the guardian of the east, Agni of the south-east, Yama of the
south, Nirriti of the south-west, Varuna of the west, Vayu of the north-west,
Kubera of the north and Ishana of the north-east.
1556 Vishnu.
1557 Indra.
1558 , , ,
1559
1560 This seems to mean one should write
1561
1562 Meaning the north.
1563 Traya astra mantra, the mantra that has three weapons. This is a
mantra from Agni Purana and states—I prostrate myself before Achyuta. I
prostrate myself before Ananta. I prostrate myself before Govinda.
1564 Presumably, AUM Namah Shivaya. Grammatically, this is in
chaturthi, or the dative case.
1565 Probably the mantra to Kamala (Lakshmi), asking her to protect from
the four directions. Alternatively, there might be a typo and the Shakti mala
mantras of tantra are intended.
1566 Shiva.
1567 Respectively, mudras shaped like a cow and a conch shell.
1568 Gayatri is actually a metre (chhanda) with three lines, eight aksharas
in each line.
1569 Surya’s bija mantra is : :.
Nyasa means to place. Anga-nyasa is the mental appropriation (nyasa) of
different limbs of the body (anga) to different divinities. Kara-nyasa is
similarly done to different parts of the hand (kara). The standard six
components of anga-nyasa are the heart, the forehead, the crown of the
head, the part from the ears to the waist, the eyes and around the head.
1570 Probably the yakshinis or Matrikas.
1571 Deities associated with tantra.
1572 The ascetic’s.
1573 Instating the image.
1574 It is possible this means rhizomes, pips, seeds, stems, leaves and
flowers.
1575 Kuja is Mars, Jiva is Jupiter, Kavi is Venus, Manda is Saturn and
Tama is Rahu.
1576 Ganga, Godavari, Kaveri, Tamraparnika, Sindhu, Sarayu and Reva.
1577 Yatudhana is a type of demon.
1578 The seven traditional chhandas (meters) are gayatri, anushtubh,
trishtubh, jagati, ushnih, brihati and pankti, thought of as Surya’s horses.
1579 Phat is an exclamation uttered at the end of a mantra, symbolically
suggesting the driving away of an enemy.
1580 Apasarpantu means, ‘Go away’. This is a mantra, with minor
variations, used to keep bhutas and pishachas away in every direction and
remove impediments to the act of worship.
1581 A hamsa (swan) is believed to have the power of discrimination, so
that it can drink the milk from a mixture of milk and water. Brahma’s mount
is a swan. The word Hamsa is used for both the paramatman and the
jivatman and for a supreme sadhaka who can discriminate between the two.
There are different versions of hamsa mantra, including in Hamsa
Upanishad. One such is in Dhyana-bindu Upanishad (61-62). Prana is
exhaled with the sound ‘ha’ and inhaled with the sound ‘sa’. Therefore, any
jivatman is constantly chanting the hamsa mantra,
.
1582 Brahma nadi is a subtle channel inside sushumna nadi.
1583 Sahasrara has one thousand petals and guru chakra, just below
sahasrara, has twelve.
1584 Pranayama involves bhuta shuddhi, purification of the five elements
that are inside the body. Kundalini is the energy that is coiled up in
muladhara but can be made to rise up through sushumna.
1585 Anga-nyasa.
1586 The mantras act as armour.
1587 There are two of some of these, including the buttocks.
1588 Five for Ishana, four for Purusha, eight for Aghora, thirteen for
Vamadeva and eight for Sadya.
1589 Yoga has eight elements—yama (restraint), niyama (rituals), asana
(posture), pranayama (breathing), pratyahara (withdrawal), dharana
(retention), dhyana (meditation) and samadhi (liberation or deep
meditation). That’s the reason the expression ashtanga (eight-formed) yoga
is used. Shadanga (six elements) excludes two of these, yama and niyama
since these are taken as given.
1590 29.36 of Vajasaneyi Samhita. It is an invocation to Agni.
1591 That is, to the north-east of the mandala.
1592 ‘AUM. I prostrate myself before my gurus.’ Gum is the bija mantra
for a guru mantra.
1593 23.19 of Vajasaneyi Samhita. ‘You are the lord of ganas. I invoke you.
You are the beloved lord of those who are loved. I invoke you. You are the
lord of treasures. I invoke you. You are my treasure.’
1594 There are variations of the gayatri mantra, addressed to specific devas.
The one mentioned here is Skanda gayatri. As cited in Mahanaryana
Upanishad, it is ‘tatpurushaya vidmahe mahasenaya dhimahi tanno
shanmukha prachodoyat’. ‘May we comprehend that Purusha. For that, we
meditate on Mahasena. May Shanmukha urge us towards that objective.’
Mahasena and Shanmukha (one with six faces) are Skanda’s names.
1595 Lapis lazuli.
1596 There are many different lists and numbers of Shaktis. Vaamaa and
Manonmani are from tantra texts.
1597 That is, ‘AUM Shivaya Namah’.
1598 Dvadashanta, ending in twelve, is another name for Brahmarandhra.
There are twelve centres in the body, six below the brain and six in the
brain, with Brahmarandhra being the twelfth. However, dvadashanta is also
interpreted as the width of twelve fingers, inside the skull, or outside the
skull and above it, thus external to the body.
1599 Naracha, iron arrow.
1600 To be firmly established. The portions are kalas.
1601 Learning, knowledge.
1602 Peace, tranquility.
1603 Respectively, Namah Shivaya and AUM Namah Shivaya.
1604 This is a mantra from the Rig Veda, 1.164.41. ‘AUM. O Gouri! Stir
up’, and so on.
1605 This is a prayer to Sadyojata. ‘Do not consign me to repeated birth,
but convey me to beyond birth’ etc.
1606 Grammatically.
1607 Avarana means sheath, covering.
1608 Respectively, Ganesha and Kartikeya.
1609 This is verse 4 of sannyasa sukta. ‘He is the sound (AUM) uttered at
the beginning of the Vedas’.
1610 This is Rik (section of the Vedas) 4.3.1 in Rig Veda and is addressed
to Rudra, the lord of sacrifices.
1611 5.20 of Vajasaneyi Samhita, dedicated to Vishnu. ‘Vishnu is lauded for
his valiant deed.’
1612 13.4 of Vajasaneyi Samhita, dedicated to Hiranyagarbha.
‘Hiranyagarbha rose up in the beginning.’
1613 This is a description of the fifth avarana.
1614 Pranava.
1615 Waving of lights, the same as niranjana.
1616 11.39 of Vajasaneyi Samhita, dedicated to Vayu. ‘He who is the breath
of life of the gods.’
1617 Dandavat, like a staff (danda). This means lying completely prostrate
on the ground and is also known as sashtanga pranama, ashta meaning eight
and anga meaning limb. Eight of one’s limbs must touch the ground.
Though the number eight is sometimes interpreted metaphorically, literally,
it means two feet, two knees, two hands, the chest and the forehead. These
must touch the ground.
1618 It means to cry, lament and weep.
1619 Vaidya (physician) of samsara.
1620 Through the five senses.
1621 The omniscient one.
1622 Slope/table of Kailasa.
1623 Once every four months.
1624 The text says ‘Vyasa’, but it should be ‘Vyasa’s discple’/‘Suta’.
1625 Probably meaning Skanda and Ganesha.
1626 Kanyakumari.
1627 Swarnamukhi river in Andhra Pradesh. Srikalahasti is in Chitoor
district.
1628 Chandrakanta is the moonstone, believed to melt under the influence
of the moon’s beams.
1629 The number three can be interpreted in different ways, along the lines
of what has been mentioned earlier.
1630 In a list of thirty kalpas given in Matysa Purana, this is the fourth.
1631 According to some accounts, Skanda had two wives—Devasena and
Gajavalli (Valli).
1632 Skanda’s name. The word also means concealed, hidden.
1633 The word skanda means to spill out.
1634 The coral tree.
1635 Shiva’s energy was borne by Ganga. Hence, Kartikeya is also Ganga’s
son. He was reared by the Krittikas.
1636 Sometimes interpreted as letter (varna), line (pada), mantra, part
(kala), tattva and the world (bhuvana).
1637 Ganesha.
1638 Subrahmanya, Kartika.
1639 Omniscience, energy, strength, opulence, valour and splendor.
1640 All the eight shraddhas.
1641 Shri Rudra Sukta is a mantra to Rudra, from the Yajur Veda. Chamaka
Sukta is Section 18 of Vajasaneyi Samhita.
1642 For the father, the grandfather and the great-grandfather.
1643 2.31 of Vajasaneyi Samhita. ‘O ancestors! Come here and enjoy
yourselves’ and so on.
1644 Probably ‘atra pitaro’.
1645 This expression features in many chants for peace (shanti vachana).
1646 Rig Veda 1.1.1, dedicated to Agni, who bestows the priests of a
sacrifice with jewels.
1647 Both from Vajasaneyi Samhita—respectively, 14.22 (invoking Agni
for energy and strength) and 11.46 (invoking Agni to come).
1648 Rig Veda, 10.9.4, a prayer for the divine waters to be auspicious and
pleasant. It also occurs in Sama Veda and Atharva Veda.
1649 This is one of Pingala’s chhanda sutras. The sutra states that all these
eloquent chhandas exist in the world because of Shiva’s favours. But its
inclusion here suggests that a person who takes to sannyasa must be well-
versed in chhanda too. These shlokas are not very clear, and we have taken
some liberties.
1650 Lord of impediments, Ganesha.
1651 Rig Veda 2.23.1. ‘We invoke you. You are the leader of the ganas.’
1652 AUM, bhuh svaha, bhuvah svaha, svah svaha.
1653 Rig Veda 1.164.41, ‘Gouri stirs up’ and so on.
1654 ‘Oblations to Agni, who makes the right kind of sacrifice.’ This can
be found in several places, including some editions of Mahanarayana
Upanishad and Taittiriya Brahmana, 3.12.2.
1655 Chaturvyuha (four forms) mantras are also associated with Vishnu.
1656 Arunaketuka rites are from Prapathaka 1 of Taittiriya Aranyaka.
Arunaketuka means the one with the red standard and these are fire rites.
1657 Five elements, five senses and five objects of the senses.
1658 Plasma, blood, muscle, fat, bone, marrow and seminal fluid.
1659 Prana, vyana, udana, samana and apana.
1660 Sheaths that surround the jivatman—annamaya (consisting of food),
pranamaya (consisting of prana), manomaya (consisting of the mind),
vijnanamaya (consisting of the intellect) and anandamaya (consisting of
happiness).
1661 That is, reasons for taking a resolution.
1662 We have deliberately left the word kalaa untranslated, as it can have
multiple interpretations.
1663 ‘Wisdom is the brahman’, from Aitareya Upanishad, 3.3.
1664 Kapotakaya literally means, with the body of a dove. There is no
obvious mantra with this name. This probably means to make a mudra in
the form of a dove (kapota) or to bend the body (kaya) in the posture of a
dove, while uttering the mantra.
1665 Creator of the universe.
1666 Eager to devour.
1667 One whose form is the universe.
1668 Atharva Veda, 7.33.1.
1669 Vajasaneyi Samhita, 5.8, invoking Agni.
1670 The text says Suvah, but we have changed it to the more common
Svah.
1671 Nava ratnas—the usual list has ruby, pearl, coral, emerald, yellow
sapphire, blue sapphire, hessonite and cat’s eye.
1672 Devi.
1673 ‘I am the one who moves the tree of the universe’, Taittiriya
Upanishad, 1.10.1. Anuvaka means what is spoken after (that is, after the
Vedas).
1674 ‘That (Pranava) which is best among all the chhandas’, Taittirya
Aranyaka, 7.4.1. ‘Gopaya’ means ‘to the one who protects’.
1675 Presha means to send. Presha mantra is used to send/urge one’s own
self towards sannyasa.
1676 Agni’s wife, Svaha.
1677 The tuft of hair and the sacred thread.
1678 Vajasaneyi Samhita, 9.5.
1679 Bhasma Jabala Upanishad has seven mantras—Agni is this bhasma,
Vayu is this bhasma, water is this bhasma, earth is this bhasma, space is this
bhasma, devas are this bhasma and rishis are this bhasma.
1680 Respectively, (1) Taittiriya Aranyaka, 10.47.1; (2) 3.62 of Vajasaneyi
Samhita. This has a reference to the three lives of Jamadagni, Kashyapa and
devas, with the desire that the worshipper should also have similar three
lives (tri ayusham) and (3) 3.60 of Vajasaneyi Samhita, the famous
Mahamritunjaya mantra. This actually lists three mantras, but perhaps
tryayusham is being counted as three.
1681 There are nine kinds of devotion, shravanam, kirtanam, smaranam,
sevanam, dasyam, archanam, vandanam, sakhyam and atmarpanam,
described in Volume I.
1682 As in, school of philosophical thought.
1683 That is, a yantra.
1684 That is, AUM.
1685 Compassion and emancipation.
1686 Kartika is telling Vamadeva what Shiva told Parvati.
1687 If Shiva is speaking to Parvati, this is inconsistent.
1688 The inconsistency again.
1689 Lakshmi.
1690 The text uses the expression arabdha karma. We have changed it to the
more common prarabdha karma.
1691 Goddess of speech, Sarasvati.
1692 Seven sages, saptarshis, would have been more natural.
1693 The word is chit, consciousness. It becomes chid in sacchidananda
because of rules of grammar. In Sanskrit grammar, a word can have
masculine, feminine or neuter genders. The word chit has all three.
1694 The word prakasha (illumination) has a masculine gender. Prakasha is
being equated with sat (existence).
1695 The word brimhita means grown, increased.
1696 Pratiloma means against the order, as opposed to anuloma. The word
pratiloma is used in the sense of reading the letters from right to left, instead
of left to right.
1697 We thus have or , meaning, ‘I am that’. I am the
brahman.
1698 The Shivasutras were revealed to Vasugupta by Shiva. This is
Shivasutra 1.1, ‘Consciousness is the atman’.
1699 Shivasutra 1.2, ‘Knowledge is bondage.’
1700 Knowledge and activity.
1701 Shvetashvatara Upanishad, 6.8. ‘Knowledge, strength and action are
natural (inherent).’
1702 Shakti of consciousness.
1703 Supreme Shakti.
1704 Shakti of bliss.
1705 Shakti of will.
1706 Shakti of knowledge.
1707 Shakti of action.
1708 That is, from the letters of the alphabet. The number 38 is puzzling.
Here, the Matrikas are being linked to letters of the alphabet (though the
number is stated differently in other contexts.) Linked thus, the number is
usually given as sixteen (16 vowels), five (5 types of consonants) or thirty-
three (33 consonants). Thirty-eight is not common.
1709 Destiny, that which controls.
1710 Advaita and dvaita are respectively beliefs about non-duality and
duality.
1711 The five tanmatras are the five subtle elements.
1712 Meaning subject to modification.
1713 Also known as tamasa ahamkara.
1714 Mahendra, Malaya, Sahya, Shuktimat, Riksha, Vindya, Pariyatra and
Himalaya.
1715 Ganga, Yamuna, Godavari, Sarasvati, Narmada, Sindhu and Kaveri.
1716 The universe.
1717 The text does not clearly state the name of the speaker. But it must be
Vyasa.
1718 An order of succession.
1719 Kshoura-karma.
1720 Literally, the word means a cloth used during yoga.
1721 The day of the full moon.
1722 All these acts are done by the guru.
1723 To the six (shada) aspects (anga) of Shiva—consciousness, bliss, will,
knowledge, action and eternal nature.
1724 Pancha mrittika has been translated as five kinds of clay. The usual
list is brick, red ochre, salt, ashes, and soil from white ants. Typically,
pancha patra (five leaves) will be taken as a mango twig with five leaves.
The five types of bark will probably be bilva, neem, pipal, banyan and
amalaka (myrobalan).
1725 A bija mantra.
1726 The numbering exists in the text.
1727 I am the brahman.
1728 You are that.
1729 This atman is the brahman.
1730 The first shloka of Isha (Ishavasya) Upanishad. All this is pervaded by
Isha.
1731 I am prana.
1732 The atman is wisdom.
1733 What is here, is there. What is there, is here.
1734 If it is other than what it known, it is also what is unknown.
1735 This atman that is inside is without death.
1736 This Purusha and the one who exists in the sun are identical.
1737 I am the supreme brahman, the supreme, greater than the greatest.
1738 Since I am a guru of the Vedas and the sacred texts, I am myself
characterized by signs of bliss.
1739 The brahman is established in all beings and there is no doubt that I
am he.
1740 I am the prana of the tattvas, I am the prana of the earth.
1741 I am the prana of water, I am the prana of fire.
1742 I am the prana of wind, I am the prana of space.
1743 I am the prana of the three gunas.
1744 I am everything. I am in the atman of everything in samsara. The past,
present and future exist in my atman. I am without a second.
1745 Indeed, all this is the brahman.
1746 I am everything, I am emancipated.
1747 I am who he is, I am the one who is Hamsa.
1748 The guru is telling the shishya this, and it is being retold by Skanda to
Vamadeva.
1749 The word ‘sa’ (he) is in the masculine.
1750 There does not seem to be any such statement in Chandogya
Upanishad. This may be an interpretation of 3.14.1, or a verse from 8.3.
1751 It is impossible to determine what this means. Given the expression
‘raising up’, it probably refers to the chakras.
1752 Svaha.
1753 This is a reference to the Bhrigu (Varuna’s son) Valli section of
Taittiriya Upanishad.
1754 The white waterlily.
1755 Following Kapila, Panchashikha was an exponent of samkhya yoga.
1756 Order, sect.
1757 Though not stated explicitly, the staff presumably stands for the guru,
and he prostrates himself before that.
1758 In panchanga pranama, five (pancha) limbs (anga) touch the ground—
knees, chest, chin, temple and forehead.
1759 Obviously the latter, Dhumra and so on.
1760 Presumably linked to the five elements.
1761 The mendicant.
1762 ‘Nama irinyaya’ is 16.43 of Vajasaneyi Samhita. ‘I prostrate myself
before the one who is in a barren/desert region.’ ‘Nama amivatkebhyah’ is
4.5.9 of Taittiriya Samhita. ‘I prostrate myself before those who afflict.’
1763 Five products obtained from a cow—milk, ghee, curd, cow’s urine
and cow dung.
1764 A fragrant gum resin used as incense.
1765 10.20 of Vajasaneyi Samhita. ‘O Prajapati! You know and on one else
… ’
1766 13.3 of Vajasaneyi Samhita. ‘The jnana about the brahman originated
first.’ However, this verse has been interpreted in other ways.
1767 16.15 of Vajasaneyi Samhita. ‘Do not harm us, old or young’ and so
on.
1768 11.39 of Vajasaneyi Samhita, dedicated to Vayu. ‘He who is the breath
of life of the gods.’
1769 One pradesha equals eight angulas, angula being the length of a
finger.
1770 A throne is visualized, and the throne is worshipped with six mantras,
one for each of the sides.
1771 Bija mantras.
1772 Food after an offering is made to a divinity.
1773 Ekoddishtha shraddha is performed for one specific deceased
individual, without including any other ancestor, Parvana shraddha is a
general shraddha for all ancestors, performed on an auspicious day, such as
the conjunction of the sun and the moon.
1774 These devas.
1776 This chapter repeats bits from Vidyeshvara Samhita.
1777 Kalindi is another name for Yamuna.
1778 Brahma.
1779 Arani stands for the two churning sticks used to kindle a fire, by
rubbing them against each other.
1780 The original Samhitas, not all of which remain.
1781 Probably a reference to the six darshanas.
1782 Samkhya’s tattvas.
1783 From nemi, the rim/felly of a wheel.
1784 Pavana is Vayu’s name.
1785 Shiva.
1786 Animal, bond and lord.
1787 Indestructible, destructible and beyond notions of
destructible/indestructible.
1788 Part is kalaa, different from kaala (time). Respectively, part, learning,
attachment, time and destiny.
1789 The one who resides inside and controls from within.
1790 Ashtapada is the board used for playing with dice. It has eight (ashta)
squares along each side.
1791 This is a famous shloka from the Pingala Gita section (Shanti Parva)
of the Mahabharata.
1792 Vayu.
1793 We have translated paramanu as atom.
1794 From the verbal root of ruling.
1795 A familiar expression from Purusha Sukta and several Upanishads
(such as Shvetashvatara Upanishad).
1796 The jivatman.
1797 Prakriti.
1798 A familiar metaphor from the Upanishads (such as Mundaka
Upanishad) of the jivatman and the paramatman.
1799 Vidya is knowledge/learning and Avidya is the opposite.
1800 Field, meaning body.
1801 In the sense of time.
1802 Kala = 30 kashthas, kashtha = 18 nimeshas. This is the usual
conversion. The one given below differs marginally.
1803 Month.
1804 Year.
1805 In general, sandhya is something that joins, the intervening period.
Specifically, sandhya is the portion at the beginning of a yuga and
sandhyamsha at the end. For both, krita yuga will have 400 years. Treta
yuga consists of 3000 years with, sandhya/sandhyamsha amounting to 300
years each. Dvapara yuga consists of 2000 years, with
sandhya/sandhyamsha amounting to 200 years each. Kali yuga consists of
1000 years, with sandhya/sandhyamsha amounting to 100 years each.
1806 Therefore, more precisely, there are 71.4 mahayugas in a manvantara.
1807 With Brahma’s lifespan of 100 years.
1808 In the progress of evolution, there are five modes—Shantyatita
(transcending tranquility), Shanti (tranquility), Vidya (knowledge),
Pratishtha (establishment) and Nivritti (withdrawal). In this context, pada
can be understood as stage.
1809 Here, the word ‘unmanifest’ stands for Prakriti and ‘atman’ for
Purusha. Mahat is intelligence and Vishesha stands for the great elements.
1810 Fifty of Brahma’s years.
1811 Brahmanda is the cosmic egg.
1812 The three types of ahamkara are vaikarika, taijasa and tamasa.
Vaikarika ahamkara is the same as sattvika ahamkara and taijasa ahamkara
is the same as rajasika ahamkara.
1813 Sound, touch, form, taste and smell.
1814 Beginning of bhutas (elements), or before the bhutas.
1815 These sentences are difficult to understand, and we have taken
liberties.
1816 Ishvara’s.
1817 Corresponding to the five elements, mind, intellect and ahamkara.
1818 The usual list is Svayambhuva, Svarochisha, Uttama, Tamasa,
Raivata, Chakshusha, Vaivasvata, Savarni, Daksha-Savarni, Brahma-
Savarni, Dharma-Savarni, Rudra-Savarni, Deva-Savarni and Indra-Savarni.
But across different Puranas, the names of the future Manus differ.
1819 With ayana interpreted as place of rest. One who rests in water is
Narayana. Water originated from Nara, as the divine being.
1820 Janaloka does not perish in the destruction.
1821 Having emerged from the lotus in Vishnu’s navel. But a simpler way
to interpret this is that Brahma was within Narayana.
1822 Boar.
1823 The four worlds destroyed during the dissolution.
1824 Respectively, adversity, power, satisfaction and success.
1825 From the root rud, to weep and shed tears.
1826 Sharabha is a mythical creature with eight legs that feeds on lions.
Gavaya is a kind of ox. Ashvatara is a mule and nyanku is a kind of
antelope.
1827 Trivitsama and rathantara are metres.
1828 Tristubh is a metre, stomas are hymns of praise, brihatsama is a hymn
from Sama Veda and ukthas are verses that are recited (not sung).
1829 Jagati is a metre, vairupya is a kind of Sama hymn and atitratra is a
type of soma sacrifice.
1830 Anushtubh and vairaja are metres, currently Atharva Veda has twenty
sections.
1831 Yoga is acquiring what one does not possess and kshema is preserving
what one possesses.
1832 Shakti.
1833 The spot where Shri resides.
1834 Parameshvara’s.
1835 Lord who is half male and half female.
1836 This alternates between praises to Deva and Devi. English grammar
doesn’t indicate the gender adequately.
1837 The names differ marginally from the ones given in Chapter 48-
3.1(16).
1838 Adharma was born from Brahma and his wife was Himsa. Though
accounts differ, Adharma and Himsa had Nikriti and Anrita as sons.
1839 The three sacrificial fires.
1840 Deva and sura are synonyms, but a distinction is being drawn here.
Sura means the learned one.
1841 In other places, there are different categories of ancestors,
Agnishvatta, Barhishad, Soumya, Ajyapa, Havishmats and Kalinas. For
example, Ajyapas accept oblations of ghee, Soumyas (Somapas) accept
soma. While on earth, Agnishvattas did not perform fire sacrifices.
Barhishads seated themselves on barhi grass. Havishmats accept oblations.
1842 Bhrigu was born as the son of Varuna and Charshani.
1843 Ushmapas survive on heat, Somapas drink soma juice, Ajyapas
subsist on oblations of ghee and Dhumapas subsist on smoke.
1844 The antithesis and opposite of Lakshmi, the goddess of adversity and
misfortune.
1845 Ritvijas are officiating priests. Though the classification varied over
time, there were four types of ritivijas. The adhvaryu chanted hymns from
the Yajur Veda, the hotri chanted hymns from the Rig Veda, the udgatri
chanted hymns from the Sama Veda and the brahmana chanted hymns from
the Atharva Veda.
1846 The four types of food are those that are chewed (charvya), sucked
(choshya or chushya), licked (lehya) and drunk (peya).
1847 Garuda.
1848 Pramathas are Shiva’s attendants. Here, the word is used as a
synonym for gana.
1849 That is, Aditi.
1850 Agni’s.
1851 Daksha’s wife.
1852 Meaning Virabhadra.
1853 One of the three sacred fires, burns to the east of the place where a
sacrifice is held.
1854 At the time of Tripura, Brahma was the charioteer.
1855 Indra.
1856 This is not a familiar story.
1857 Narrated in Volume II, Chapter 195-3.5(25).
1858 Narrated in Volume II, Chapter 195-3.5(25).
1859 Narrated in Volume II, Chapter 195-3.5(25).
1860 Lord of bhutas, Shiva.
1861 One born from the mind, Kama.
1862 Gouri means fair and Kali means dark.
1863 In thought, word and deeds.
1864 Kosha means sheath/covering.
1865 The words pashu and mriga both mean animals. Depending on the
context, pashu is an animal that is sacrificed (often domestic) and mriga is
an animal that is hunted (naturally wild). Mriga not only means deer, but it
also means animal in general. In this context, pashu is best understood as a
large animal and mriga as a small one.
1866 The four objectives of human existence, dharma, artha, kama and
moksha.
1867 Agni and Soma. The Soma changes to Shoma because of rules of
sandhi.
1868 Love.
1869 This entire section is not easy to understand.
1870 Foundation, instatement.
1871 Fire, energy, illumination.
1872 Sap, juice.
1873 The fire of destruction.
1874 Vag-artha, a word and its meaning.
1875 While this is difficult to understand, nivritti, pratishtha, vidya, shanti
and shantyatita seem to be indicated.
1876 Pada is an inflected word and varna is a letter.
1877 The text repeatedly says nishphala, meaning barren, fruitless.
Contrasted with sakala, it must be nishkala, and we have made the
correction.
1878 Described in Chapter 91-3.2(39), in Volume I.
1879 The dark woman is Kali, and the demon is usually known as Daruka.
1880 That is, one should not tamper with a person’s karma.
1881 To impart clarity, we have taken liberties with some of the shlokas in
this chapter.
1882 Opposite of jnana, ignorance.
1883 One of Shiva’s/Rudra’s manifestations.
1884 Not being violent and cruel.
1885 The five types of lower beings probably refer to animals, birds,
reptiles, insects and trees. Fourteen refers to eight types of devas, humans
and five inferior classes.
1886 Gross (due to karma), subtle, and beyond notions of gross and subtle.
1887 We have translated shrutishiras as the Vedanta section. Similarly, we
have translated shrutimukha as the section on rituals.
1888 Kamika is the first of the 28 texts. Collectively, they are known as
Shaiva Siddhanta.
1889 Probably referring to the four main schools of Kapala, Kalamukha,
Pashupata and Shaiva.
1890 Some twenty odd shlokas are now repeated from Chapter 374-7(9).
1891 It means to cry, lament and weep.
1892 Vaidya (physician) of samsara.
1893 Through the five senses of perception and the five organs of action.
1894 The omniscient one.
1895 Puryashtaka is a subtle form of the body, which covers the jivatman.
The eight parts of puryashtaka are the five breaths of life (or the five
senses), the mind, the intellect and ahamkara.
1896 Dvadashanta, ending in twelve, is another name for Brahmarandhra.
There are twelve centres in the body, six below the brain and six in the
brain, with Brahmarandhra being the twelfth. However, dvadashanta is also
interpreted as the width of twelve fingers, inside the skull, or outside the
skull and above it, thus external to the body.
1897 With Shiva conceived as the navel.
1898 Implying the panchakshara mantra.
1899 Havishya/havishyanna is food that can be offered as oblations. It is
simple and has no seasoning. It is only eaten on special occasions, such as
when a vow is being observed.
1900 Yellow orpiment.
1901 Aloe.
1902 Cuscus grass.
1903 Signifying the conclusion of the ceremony.
1904 Presumably the paramatman within his jivatman.
1905 As long as the vrata goes on.
1906 Or onyx.
1907 Or topaz.
1908 For example, flowers.
1909 Meaning, highest, perfect, complete.
1910 Someone who has surpassed the ashramas.
1911 Meaning, brilliant/shining. Bhuti means prosperity and raksha means
protection.
1912 Upamanyu.
1913 Upamanyu.
1914 There are grains left after a crop has been harvested, or after grain has
been milled. If one subsists on these left-overs, that is known as unchavritti.
1915 Aghorastra, a stotram dedicated to Aghora.
1918 Samba = Sa (with) + Amba. Jambavati was one of Krishna’s wives.
Guha was born as Samba.
1919 Vayu.
1920 Pasha means chain, fetter, noose.
1921 Material objects of enjoyment.
1922 Intelligence.
1923 Including the mind.
1924 One who supports the universe. This word has several meanings.
Here, it means Vishnu.
1925 In a typo, the text says Hari.
1926 Kalakala means destroyer of Kala, Shiva.
1927 In the sense that the sun’s rays suck up the water that is showered
down as rain.
1928 Hymn of praise.
1929 Prakriti.
1930 The number eight indicates tantra and the eight sub-manifestations of
different types of atmans.
1931 We have deliberately not translated the words Para and Apara,
because they have multiple meanings. Para conveys the sense of highest
and Apara is something that falls short of the highest.
1932 The sun’s radiance.
1933 Shiva.
1934 Agni.
1935 Here, Yaksha means Kubera. Riddhi is Kubera’s wife.
1936 Ishana’s wife.
1937 Shivaa.
1938 The word brihat (large) is based on a verbal root that indicates
expansion and extension.
1939 Jati is a form of existence, determined by birth.
1940 That is, Soumya.
1941 We have translated anu as atom.
1942 Brahma.
1943 Vikriti is change, transformation, with a nuance of the negative about
it.
1944 Though not clearly stated, this seems to be the place where the
speculation of the sages ends, and Upamanyu continues.
1945 Brahma.
1946 This is a second Kritanjaya.
1947 Preceptor of yoga.
1948 One for each dvapara yuga. If Guhavasi (one who resides in a cave) is
treated as a proper name, the number becomes twenty-nine. Therefore, we
have taken it as an adjective. The text does not have the numbering for
shishyas. We have added this for convenience. To make it clear, Shveta,
Shvetashikha, Shvetashva and Shvetalohita were shishyas of Yogacharya
Shveta and so on. Naturally, there was more than one person with the same
name. There should be 112 names for shishyas, but we only have 106,
suggesting one shloka is missing from the text.
1949 Kartika’s.
1950 As in, rebirth in samsara.
1951 Charya is conduct, interpreted as daily worship. These are the four
parts of sadhana followed by a bhakta. Charya leads to salokya, kriya leads
to samipya, yoga leads to sarupya, and jnana leads to sayujya.
1952 The text doesn’t actually use the word varna. It only uses the word
mixed, which may also mean mixed practices. But in view of the word
glances, it probably does mean mixed varnas.
1953 Cleansing, such as former karma, in this life, or in an earlier life.
1954 Mleccha can loosely be translated as barbarian but means someone
who does not speak Sanskrit.
1955 Obvious to auspicious accounts.
1956 Brahmakurcha is a kind of penance, where one survives on
panchagavya on a specific auspicious day, such as the day of the full moon.
1957 Inferior barley.
1958 Such as of inherited property.
1959 Namah Shivaya has five aksharas. With AUM added, there are six
aksharas.
1960 Paramanu.
1961 Subhashitam.
1962 Brahmanga means the part that is the brahman. Here, this clearly
indicates AUM.
1963 These are components of any mantra. Rishi is the sage who composed
it, chhanda the metre in which it is composed and devata the deity to whom
the mantras is dedicated. Kilaka (meaning pin) is the inner aksharas of a
mantra, digbandha means protection of the directions and nyasa is
performed in six limbs, one for each askshara. Bija-shakti is the power of
the bija (the seed mantra).
1964 There are many different kinds of symbolism associated with ‘Namah
Shivaya’. For example, Na = earth, ma = water, shi = fire, va = air and ya =
space.
1965 Literally, a collection of five, doubled as ten. Pankti also means a row,
though it should be of only five or ten people. Panchakshara mantra has five
aksharas, so it fits the etymological definition of pankti. A classic pankti
chhanda will have five lines, each with ten aksharas.
1966 Udatta is a high-pitched accent and anudatta is a low-pitched one.
Svarita is between the two.
1967 Various exclamations, with symbolic meanings.
1968 This is extremely difficult to understand. Perhaps the idea is that
instead of , is acceptable, with the visarga being
the twelfth vowel sound.
1969 Purashcharana is the repeated recitation of a mantra, undertaken to
obtain siddhi through a mantra. Pourashcharanika is a person who does this.
1970 Pranayama with a mantra is known as sagarbha. Without a mantra,
pranayama is vigarbha (the text uses the word agarbha).
1971 Probably meaning aloud, in an inaudible voice, silent, sagarbha and
agarbha, that is, without counting dhyana.
1972 Since fingers can count up to ten, it is implied there are one hundred
sons.
1973 Kukkutasana (the posture of a cock/rooster) is a known asana for
yoga.
1974 In this context, siddha means perfected, established or successful.
Susiddha makes it even more so. Sadhya is something that can become
perfected, established or successful, but is in the realm of the potential.
1975 Diksha is initiation and the etymological root is to give (da)
knowledge that destroys (kshi).
1976 Literally, Shaktipata is descent of Shakti, infused into the shishya by
the guru. The degree to which this can be done depends on the guru’s
capability and the shishya’s receptivity.
1977 Water (udaka) left after the feet (pada) of a deity, or a guru have been
washed.
1978 In an anuloma marriage, the husband has a higher varna. In a
pratiloma marriage, the wife has a higher varna.
1979 Anasuya.
1980 Droupadi.
1981 These rules/pledges are part of initiation/consecration and are known
as samaya.
1982 Shilpashastra.
1983 Wild rice.
1984 This is a difficult shloka to understand, and the translation given may
not be entirely right. We have translated bhringara as pot and vardhani as
the second pot filled with water. Shankha is naturally conch shell and
chakra has been translated as wheel. This is clear enough. The role of lotus
petals, as substitutes or otherwise, is not clear. Astraraja has been translated
as the universal destroyer.
1985 The guru.
1986 A rite of initiation. Literally, this means the union/fusion of the nadis
(channels of energy).
1987 Since the physical body does, metaphorically, and sometimes even
literally.
1988 Purnahuti, an oblation offered with a full ladle.
1989 The mudra indicating destruction.
1990 An asana in yoga, seems similar to padmasana, but the positions of the
legs/heels are different.
1991 Matha is an ascetic’s hut, though it can also be a monastery or
seminary.
1992 Bhuvana is a world and there are layers of these, in a hierarchy. The
number of worlds varies from text to text.
1993 Namah Shivaya.
1994 To make the meanings of these terse shlokas clear, we have taken
some liberties.
1995 Sahaja (those which last from the beginning, until liberation),
agantuka (resulting from senses and objects of the senses) and sumsargika
(resulting from association between the first two impurities).
1996 Brahma.
1997 Mahadeva.
1998 The shishya’s.
1999 The shishya.
2000 Samputa is a means of tying a bija to a mantra, indicating the unity
between Shiva and Shakti. AUM hrim Namah Shivaya is an example, with
the bija of hrim indicating Shakti.
2001 Shiva’s acharya.
2002 The guru.
2003 In these sections, samskara should be taken as diksha. The four types
are through kriyas, varnas, Kalas and knowledge.
2004 11.50 of Vajasaneyi Samhita. This is dedicated to water. ‘O water!
You will give us the energy, so that we can find great happiness’ and so on.
2005 A mantra to Surya, versions of which exist in many texts, including
Garuda Purana. ‘The sun is the meteor that burns in the sky’ and so on.
2006 As mentioned in Chapter 431-8.2(9).
2007 Literally, preservation, origin and dissolution. Laya nyasa is also
described in the text as Samhriti nyasa.
2008 Deha-nyasa is the same as anga-nyasa. The text says Mahat mudra.
But we have taken this as the asana (posture) of Mahamudra, which is not
quite a mudra using only the hands.
2009 Varga.
2010 There are two of some of these, including the buttocks. Words are
missing from the text, and we have incorporated those missing words from
Chapter 371-7(6).
2011 Irrespective of external or internal worship.
2012 Jati is jasmine, kankola is the ashoka tree, karpura is camphor and
tamalaka is the tamala tree. For the trees, powdered bark is used.
2013 South-east, south-west, north-west and north-east.
2014 Rajavarta is a kind of diamond, but not of superior quality.
2015 Respective rites of invocation, instating, restraining, beholding and
obeisance.
2016 Anu.
2017 Lingasuktam and the hymn to the five brahmanas are from Taittiriya
Aranyaka.
2018 A mystical diagram. There is also a flower with that name. In this
context, the diagram seems more apt.
2019 For example, camphor, cardamom, betel nut, nutmeg and kakkola (an
aromatic berry, Cocculus Indicus).
2020 A kind of tree, Acacia catechu.
2021 Musk. However, mrigamada also means musk. It is therefore possible
that kasturi means hibiscus and not musk.
2022 Kahala is a kind of musical instrument and can be both a drum and a
horn.
2023 Timiccha is an unusual name, there is no known drum with that name.
2024 Obviously, a trident.
2025 There is a typo in the text, which reads prasaada, not praasaada. We
have corrected it.
2026 The text is not very clear. The pradakshina is presumably performed
by the devotee, who is the owner of the palace, and not by the family
members or the brahmana with the vessel.
2027 1 vitasti = 12 angulas.
2028 Kara means hand, so does hasta. Usually, this measure is referred to as
hasta.
2029 Mekhala is a girdle, in the form of a circle. Here, concentric rings are
meant.
2030 Using it like a lens.
2031 Anvadhana is the rite of placing fuel/kindling in a sacred fire, ajya-
samskara is the act of consecrating the ghee.
2032 Palasha or udumbura (fig) tree.
2033 Bija mantras have multiple symbolic interpretations. In one
interpretation, bhrum is for Mangala, stum for Brihaspati, brum for Surya,
shrum for Shukra, pum (actually prum) for Rahu, dhrum for Shani and
drum for Chandra. The missing eighth, hrum, is for Budha.
2034 The usual names of the seven tongues are Kali, Karali, Manojava,
Sudhumravarna, Sphulingini, Vishvarupi and Devi.
2035 When the hand is stretched, the distance from the tip of the thumb to
the tip of the little finger.
2036 There are thirteen samskaras or sacraments. The list varies a bit. But
one list is vivaha (marriage), garbhalambhana/garbhadana (conception),
pumsavana (engendering a male child), simantonnayana (parting the hair,
performed in the 4th month of pregnancy), jatakarma (birth rites),
namakarana (naming), chudakarma (tonsure), annaprashana (first solid
food), keshanta (first shaving of the head), upanayana (sacred thread),
vidyarambha (commencement of studies), samavartana (graduation) and
antyeshti (funeral rites).
2037 Both shruk and shruva are sacrificial ladles, shruk is like a bowl with
a handle, shruva resembles a spoon.
2038 Such as unwashed.
2039 The implication seems to be that he should not behave as he wills.
2040 An indirect way of stating AUM.
2041 Here, parva days mean amavasya and pournamasi.
2042 Pavitra is a sacred thread and pavitraropana means investiture with a
sacred thread.
2043 The same as Bhadrapada.
2044 Ashvina.
2045 Ganesha.
2046 Kapalisha and Kapardisha refer to the same form. However, Kapalisha
is more commonly mentioned.
2047 With the face of an elephant, Ganesha.
2048 Mangala, Mars.
2049 Shukra, Venus.
2050 Gramanis are leaders, typically, of villages. Here, they are leaders of
ganas.
2051 Jati is a kind of jasmine. But since collyrium is mentioned, here, jati
might mean nutmeg.
2052 Aditi.
2053 Parashurama. This is a listing of Vishnu’s ten avataras, omitting
Buddha. Ashvamukha means Kalki.
2054 Vishnu’s conch shell and bow respectively.
2055 Vishnu’s four vyuhas are Vasudeva, Samkarshana, Pradyumna and
Aniruddha.
2056 A jewel that bestows everything desired.
2057 The stotram will be stated in the next chapter.
2058 The text says vriksha (tree). This must be a typo and we have changed
it to vrisha (bull), Vrisharaja meaning the king of bulls.
2059 There are four elephants that dwell in the four directions. These are
known as diggajas, the elephant (gaja) for a direction (dik).
2060 The comparison is with an elephant in musth.
2061 Parvati.
2062 These are Skanda’s brothers.
2063 Brahma and Vishnu.
2064 Creation, preservation and destruction.
2065 This seems to suggest Jagannatha, Balabhadra and Subhadra.
2066 Parashurama, Rama and Balarama. Horse’s face is meant to indicate
Kalki.
2067 Divine cow, mother of all cattle.
2068 Vadavanala.
2069 The six schools (darshana) were nyaya, vaisheshika, samkhya, yoga,
mimamsa and vedanta.
2070 Literally, the vow (vrata) of the skull (kapala). There are variants of
this, including some that are specific to tantra. The left hand holds a skull,
used as a begging bowl for alms. The right hand holds a staff, with a skull at
the top.
2071 This can be interpreted as practices followed in the south (dakshina).
Dakshina may also mean the right practice, as opposed to the left
(vamachara), associated with tantra. Finally, it may also allude to
worshippers of Shiva in his Dakshinamurti form.
2072 From the pots.
2073 Measure of weight.
2074 Marana is when one is using the rite to kill someone. Ucchatana is
used to drive someone or something away.
2075 Akarshana is a rite to attract others, while stambhana is a rite to
immobilize others. Patana is a rite to bring others down, while tadana
means striking others. Vidveshana means to cause hatred, while bandhana
means to bind. Vashya means to bring someone under control.
2076 A kind of seed, which might be safflower.
2077 A kind of lily from the Colchicaceae family.
2078 A bitter medicinal herb, Picrorhiza kurroa.
2079 Kubera.
2080 That is, not leave him.
2081 Vishnu’s name, one with eyes like lotuses.
2082 Creation, preservation and destruction.
2083 These are 64 qualities of lordship, physical, behavioural and
transcendental.
2084 Plane of liberation presided over by Para Shakti.
2085 Unlike the others, for Atharva Veda, it is impossible to precisely count
which ten are meant.
2086 Aham atmatattva lists 31 tattvas—five elements, five tanmatras, five
organs of action, five senses of perception, mind, ahamkara, intelligence,
Prakriti, Purusha, Niyati, Kaala, Raga, Vidya, Kalaa and maya.
2087 Usually, the list of five kinds of clay (mrittika) mentions bricks, red
ochre, earth with salt, earth with ashes and earth from ant-heaps. With eight
kinds of clay, one can add that from a cow pen, a stable and the royal
palace. But the lists are not uniform.
2088 Such as ghee, milk, curd, seeds, incense, petals and perfumed water.
The list isn’t uniform.
2089 Of the lingam.
2090 Kurmashila is the foundation stone for an image, brahmashila is the
stone between the kurmashila and the pedestal (pindika). Brahmashila holds
the lingam and the pedestal in place.
2091 Yoga has eight elements—yama (restraint), niyama (rituals), asana
(posture), pranayama (breathing), pratyahara (withdrawal), dharana
(retention), dhyana (meditation) and samadhi (liberation or deep
meditation). That’s the reason the expression ashtanga (eight-limbed) yoga
is used. Shadanga means six-limbed.
2092 Some of these postures, like ardhendu, cannot be readily identified.
Prasadhita may be a typo for prasarita and yatheshtha (as one pleases) is not
a specific posture at all.
2093 Kumbha means pot.
2094 Of prana from the body, through the nadis.
2095 Matra is the shortest period of time, time taken to pronounce a short
vowel.
2096 Siddhis.
2097 Presumably, born from wombs, born from eggs, born from sweat and
plants/trees. However, subsequently, the number becomes difficult to
explain.
2098 There are inconsistencies in the way the letters are stated in the text,
and we have corrected them.
2099 Dhyata is the person who meditates, dhyana is the act of meditation
and dhyeya is the object of meditation.
2100 Avabhritha is the most important final component of a sacrifice,
characterized by the taking of a bath.
2101 As will become clear, these aren’t the sages from Naimisha.
2102 Literally, Brahma’s forest.
2103 As Tumburu’s equal, Narada could now accompany him in playing
and singing.
2104 The text says Shambhu, which was corrected. The sages weren’t there
to meet Shiva. They were there to meet Brahma. Therefore, the text should
say Prabhu, meaning lord.
2105 The text says Vishvayogi. Vishvayoni (creator of the universe) sounds
more natural, and we have amended the text.
2106 Literally, Skanda’s lake.
2107 A kind of duck.
2108 The same as kalpavriksha.
2109 Both are types of drums.
2110 Artha and kama being the others.
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Acknowledgements
The corpus of the Puranas is huge—in scope and size. The Mahabharata is
believed to contain 100,000 shlokas. The Critical Edition of the
Mahabharata, edited and published by the Bhandarkar Oriental Research
Institute (Pune), doesn’t contain quite that many shlokas. But this still gives
us some idea of the size of the epic. To comprehend what 100,000 shlokas
mean in a standard word count, I’d like to point out that the 10-volume
unabridged translation I did of the Mahabharata amounts to a staggering 2.5
million words. After composing the Mahabharata, Krishna Dvaipayana
Vedavyasa composed the eighteen mahapuranas, or major Puranas. Or so it
is believed. Collectively, these eighteen Puranas amount to 400,000 shlokas,
meaning a disconcerting and daunting number of 10 million words.
After translating the Bhagavat Gita, the Mahabharata, the Harivamsha
(160,000 words) and the Valmiki Ramayana (500,000 words), it was but
natural to turn one’s attention towards translating the Puranas. This is the
daunting Purana Project, so to speak. (All these translations have been, and
will be, published by Penguin India.) As the most popular and most read
Purana, the Bhagavata Purana was the first to be translated (3 volumes,
500,000 words). The Markandeya Purana, another popular Purana (1
volume, 175,000 words), came next. This was followed by the Brahma
Purana (2 volumes, 390,000 words) and the Vishnu Purana (1 volume,
175,000 words). That these translations were well-received was
encouragement along the intimidating journey of translating the remaining
Puranas and I am indebted to the reviewers of these various translations.
There was some dislocation because of the Covid pandemic, but translation
and publication has now resumed.
Which Purana should one choose to translate next? I have earlier remarked
on coincidences that seemed to indicate the choice and guide the path. Most
people have heard of Maha Shiva Ratri. Loosely, this translates as Shiva’s
great night. In determining auspicious days for worship, we follow the lunar
calendar and lunar days (tithis). A lunar tithi does not exactly correspond to
a solar day, which is why a tithi may change in the course of a single solar
day. The lunar cycle is divided into shukla paksha (the bright lunar
fortnight, when the moon waxes) and krishna paksha (the dark lunar
fortnight, when the moon wanes). The former culminates in purnima or
pournamasi, the night of the full moon. The latter culminates in amavasya,
the night of the new moon. Chaturdashi (the fourteenth lunar tithi) in
krishna paksha, the night preceding amavasya, is the night for worshipping
Shiva, every month. Thus, there is a masika (monthly) Shiva Ratri, once
every month. Of these twelve Shiva Ratris, one is special and is known as
Maha Shiva Ratri. This falls in February or March of the Gregorian
calendar. Depending on whether the lunar month is calculated as ending in
amavasya or purnima, the month will be Magha or Phalguna. In 2019, the
date happened to be 4 March. Covid had started its onslaught, but its
virulence and vehemence had not been fully fathomed, in India or in the
rest of the world. Sadguru (Jaggi Vasudev) invited us (me and my wife) to
the Isha Foundation for the Maha Shiva Ratri celebrations. As the
celebrations went on throughout the night, before Adiyogi, it was an
amazing, ethereal and mystical experience. When we returned, it was as if
we had been permeated by Shiva. I was still completing the translation of
the Vishnu Purana. Covid’s impact was still relatively muted and wherever
we travelled, we seemed to be drawn to places with Shiva lingams,
including the jyotirlingams.
‘Which Purana are you going to do next?’ asked my wife. ‘Probably Matsya
Purana’, I remarked. She responded, ‘Why don’t you do one on Shiva? You
have already done several associated with Vishnu and there is Devi in
Markandeya Purana. Time for Shiva.’ I was reluctant. Among the Puranas
associated with Shiva, the Shiva Purana is the most important. It is also a
difficult Purana to translate, as the reader will discover while reading the
translation. Contrary to popular impression, generally fewer people are
familiar with Shaivite philosophy, Shiva’s tattvas being a case in point, than
with Vaishnava philosophy. The liturgy of worship, in this text, had several
mantras that needed to be tracked down. Stated briefly, this is the most
difficult Purana I have translated so far. With almost 25,000 shlokas (3
volumes, 675,000 words), this is also a relatively long Purana, as the reader
will also discover.
As I have traversed the route of the Purana Project, my wife, Suparna
Banerjee Debroy, has been a constant source of support and encouragement,
providing the conducive environment required for the translation work to
continue unimpeded.
(3.2(21).27). Shiva
Purana says this about Shiva’s behaviour, vis-à-vis Sati. ‘He didn’t go
anywhere without her. Without her, he didn’t do anything. Without her, he
did not obtain the least bit of peace.’
(3.3(54).64). Many texts have highlighted the role of a
wife and the Shiva Purana also has a chapter on the dharma of a virtuous
wife. ‘For a householder, the wife is the foundation. The wife is the
foundation for happiness. It is the wife who yields the fruits of dharma. The
wife ensures that the offspring flourish.’ Suparna has been that and much
more.
As I translated the Shiva Purana, through the second half of 2020 and 2021,
Covid raged around us. We lost friends and acquaintances, near and dear
ones. The entire family was affected by Covid, during the second phase.
But it was as if Shiva’s unseen hand guided and protected us. It was as if
Shiva’s unseen hand ensured the translation was completed.
The journey of translation hasn’t been an intimidating one only for me.
Penguin India must also have thought about it several times, before going
ahead with the Purana translations. Most people have some idea about the
Ramayana and the Mahabharata. But the Puranas are typically rendered in
such dumbed down versions that the readership has to be created. However,
Penguin India also believed in the Purana Project, which still stretches into
some interminable horizon in the future, almost two decades down the line.
For both author and publisher, this is a long-term commitment. But the
Bhagavata Purana, Markandeya Purana, Brahma Purana, Vishnu Purana and
Shiva Purana have been completed. Brahmanda Purana, in 2 volumes,
comes next. I am indebted to Penguin India. In particular, Meru Gokhale,
Moutushi Mukherjee and Binita Roy have been exceptionally patient,
persevering and encouraging. The exceptional editing has ensured the final
product is superior to what I delivered. These Purana translations have been
THE BEGINNING
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